SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Ninth centum >> Third decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
paravi nenjE! thozhudhum ezhu pOy avan pAlamAy
iravum nALum inik kaN thuyilAdhirundhu en payan?
viravi muththam neduveNmaNal mEl koNdu veN thirai
puraviyennap pudham seydhu vandhundhu pullANiyE
Word-by-Word meanings
nenjE = Oh mind!
pOyavan pAlamAy – towards emperumAn who separated
paravi – praised
iravau nALum – night and day
ini – from now on
kaN thuyilAdhu – without having sleep
irundhu – remaining
payan en – what is the purpose?
veN thirai – whitish waves
puravi enna – like horse
pudham – hopping
seydhu – doing
muththam – with pearls
viravi – mixed
nedu – more
veN maNal – whitish sand
mEl koNdu vandhu – bring it up
undhu – pushing
pullANi – thiruppullANi
thozhudhum ezhu – worship and be uplifted
Simple translation
Oh mind! What is the purpose of praising the emperumAn who separated from us and remaining without sleep night and day? thiruppullANi is the abode of such emperumAn, where the ocean is having whitish waves which look like a horse, which are hopping and pushing pearls which are mixed with more whitish sand which were brought up; worship such thiruppullANi and be uplifted.
Highlights from vyAkyAnam (Commentary)
paravi nenjE thozhudhum ezhu – Set out to go to the divine abode where we can speak incoherently and worship him in any way.
pOyavan pAlamAy – Go there and worship him and be uplifted; alternative explanation – go and place your mind on him.
iravu nALum inik kaN thuyilAdhu irundhu en payan – What is the purpose of remaining without sleep night and day? We can fulfil our desire if this happens – as when SrI rAma said in SrI rAmAyaNam sundhara kANdam 36-44 “anidhras sathatham rAma: supthO’pi cha narOththama: l sIthEthi madhurAm vANIm vyAharan prathibhudhyathE ll” (SrI rAma (who has got separated from sIthAp pirAtti) is always without sleep. Even if he, who is the best among men, sleeps for a moment, he wakes up, always reciting the beautiful word ‘sIthE’), we also said as sIthAp pirAtti said in SrI rAmAyaNam sundhara kANdam 32.10 “nachamEsthi nidhrA” (I am also not sleeping). When the AthmA’s taste follows bhagavAn’s taste, that will lead to the result. The main reason for the result [mOksham for AthmA] is bhagavAn’s ruchi [taste towards AthmA]. [In turn] The AthmA’s ruchi will lead to bhagavAn’s sorrow in separation.
In that case, are you saying that he does not have mercy? Yes – there is nothing wrong in saying that, since he has not come now. Otherwise, we cannot say that he has no ability to come here or he is controlled by someone else; if we reach a state where we violate our boundary and accuse him in this manner, what is stopping him who has all the qualities, from coming here? Is my saying “thozhudhum ezhu“, the reason for his non-arrival [Is my effort to attain him stopping his effort to help me?]
viravi muththam nedu veN maNal mERkoNdu veN thirai puravi ennap pudham seydhu vaNdhundhu pullANiyE – With the pearls mixed with whitish sand, having the sand from the bottom come to the top, the whitish waves, hopping just like a horse would do, and pushing them into thiruppullANi; worship such thiruppullANi and be uplifted; let us go to the abode where both of us (bhagavAn and parakAla nAyaki) can enjoy the same waves there.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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