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periyAzhwAr thirumozhi >> Fourth Centum >> Tenth decad
avathArikai
AzhwAr tells emperumAn “You, who are omnipotent, should be my protector in my last stages of life”
thuppudaiyArai adaivadhellAm sOrvidaththuth thuNaiyAvar enRE
oppilEn Agilum ninnadaindhEn Anaikku nI aruL seydhamaiyAl
eyppu ennai vandhu naliyumbOdhu angu Edhum nAn unnai ninaikka mAttEn
appOdhaikku ippOdhE solli vaiththEn arangaththu aravaNaip paLLiyAnE!
Word-by-Word Meanings
arangaththu aravu aNaip paLLiyAnE – Oh, one who is reclining on the mattress of AdhiSEshan in SrIrangam!
thuppu udaiyArai – you, who are capable of protecting others
adaivadhu – taking refuge
ellAm – all my sensory organs
sOrvu idaththu – when they become fatigued
thuNai Avar enRu – thinking “You will be a support”
(when AzhwAr said this, emperumAn asked him “Is that not carried out for those who have surrendered to us, once?”)
oppu ilEn Agilum – even though I am not an equivalent of such people
nin – to you
adaindhEn – I surrendered
(when AzhwAr said this, emperumAn asks him “After looking at which person, whom we had protected, did you come to us?”)
nI – ‘your highness
Anaikku – for SrI gajEndhrAzhwAn
aruL seydhamaiyAl – since your highness had showered your mercy’
(When AzhwAr said this, emperumAn told him “I shall protect you at that time”}
eyppu – ‘fatigue resulting from the three issues of vAtha [wind or gas], piththa [bile] and kapa [phlegm]
ennai – me
vandhu – coming into me
naliyumbOdhu – during the time when they oppress
angu – in that status
nAn – this servitor
unnai – your highness
ninaikka mAttEn – I will not think of
appOdhaikku – for that time
ippOdhE – now itself, when the senses and limbs are in good condition
solli vaiththEn – I have mentioned’ says AzhwAr
Simple Translation
Oh, one who is mercifully reclining on the mattress of AdhiSEshan, at SrIrangam! I am taking refuge under you, since you will support me when my senses are fatigued. Even though I am not like other people who are qualified to surrender to you, I have surrendered to you, since you had showered your mercy on SrI gajEndhrAzhwAn, an elephant. When the three physical disorders of vathA, piththa and kapa distress me, I will not be able to think of you, at that juncture. Hence, I am mentioning now itself, when my senses and physical conditions are normal.
vyAkhyAnam
thuppudaiyArai adaivadhu – thuppu –ability; taking refuge under one, who has the ability to protect. While AzhwAr is addressing emperumAn, in his presence, he is referring to emperumAn in the third person. This is a mode of addressing a person, combining second and third person categories. It is referring to emperumAn only. The usage of Ar instead of ar [as in thuppudaiyAr] is to indicate a person with reverence. The ability to protect is absent with other entities [only emperumAn is capable of protecting all]. parama samhithai says “nasampathAm samAhArE vibathAm vinivarthanE – samarthO dhruSyathE kaSchinnam vinA purushOththamam” (Apart from that purushOththaman, there is none who is visible, who is capable of giving opulence and removing dangers, fully). SrI vishNu purANam 1.22.21 says “nahi pAlana sAmarthyam ruthE sarvESvaram harim – sthithau sthitham mahAprAgya! bhavathyanyasya kaSyachith” (Oh, one who has great intellect! Isn’t it well known that apart from sarvESvaran hari, there is none who has the capability to protect!)
ellAm sOrvidaththu – this refers to the final stages, when the sensory organs have become fatigued and the mind too has become fatigued.
thuNaiyAvar enRE – in the situation where one is lying like a log of wood or like a stone [as mentioned in varAha charama SlOkam “kAshta pAshANa sannibham“, like a log or stone], one would expect support from the supreme entity, saying “”aham smarAmi” [again, from varAha charama SlOkam, when emperumAn says that he will remember]. Hearing this, emperumAn tells AzhwAr “That is what we do. However, that is for those who know the connection with us [that we are the lord, you are the servitor, we are totally independent and you are totally dependent etc]. It is applicable for those who have surrendered once to us. Are you equivalent to those?” AzhwAr responds …
oppilEn Agilum ninnadaindhEn – Even though I do not match them, due to my overflowing sorrow, in order to overcome that sorrow, without looking at my qualification, I have surrendered to you. emperumAn asks AzhwAr “After seeing which entity that we have protected, have you come to us?” AzhwAr responds …
Anaikku nI aruL seydhamaiyAl – since you had showered your mercy on an elephant, which had only eagerness [to attain you] and no other refuge. When emperumAn told him “In that case, just like that elephant did, you too think of us when you are fatigued. We shall come and protect”, AzhwAr says …
eyppu ennai vandhu naliyumbOdhu angEdhum nAn unnai ninaikka mAttEn – when I am troubled by the three disorders of vAtha, piththa and kapham, I will not be able to think of you even to a little extent. emperumAn asks him “In that, what do you wish to do?” AzhwAr says
appOdhaikku ippOdhE solli vaiththEn – to make good that time, when my senses and physical form are in balanced state without any fatigue, I am telling you now itself. emperumAn asks him “What is the compulsion for us to recall this and to protect you, if you mention now itself?” AzhwAr responds …
arangaththu aravaNaip paLLiyAnE – is it not for protecting like this that you have left kshIrAbdhi which is at a far distance and reclined on thiruvananthAzhwAn, in the temple at SrIrangam? Is this yOganidhrA [emperumAn reclining mercifully, thinking of ways for protecting the world] similar to that yOganidhrA [the one in kshIrAbdhi]? Is this not for protecting the lowly people?
We shall next consider the 2nd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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