SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
After emperumAn has taken residence at various divine abodes, one can go to such divine abodes and get salvation. People need not torture their physical forms in order to attain what they desire. AzhwAr tells the people of the world that emperumAn has taken residence in these places without bothering about his well being and is carrying out tasks for us and hence you do not have to carry out penance by harming your physical forms.
Let us go through the pAsuram and its meanings:
poruppidaiyE ninRum punal kuLiththum aindhu
neruppidaiyE niRkavum nIr vENdA viruppudaiya
vehkAvE sErndhAnai meymmalar thUyk kai thozhudhAl
ahkAvE thI vinaigaL Ayndhu
Word by Word Meanings
nIr – you all (Oh people of the world!)
poruppu idaiyE – amidst the mountains
ninRum – standing
punal – in the waterways
kuLiththum – immersing in them
aindhu neruppidaiyE – amidst panchAgni (five fires)
niRkavum – doing penance, standing
vENdA – there is no need
viruppu udaiya – being desired (by all)
vehkA – at thiruvehkA (a divine abode in present day kAnchIpuram)
sErndhAnai – emperumAn who has come there and is reclining
mey – without expecting any benefit
malar thUy kai thozhudhAl – if one offers flowers and worships
thI vinaigaL – bad deeds (sins, results of such bad deeds)
Ayndhu – analysing (that there is no place for us here) and knowing
ahkAvE – won’t they shrink? (implies that they will run away)
vyAkyanam
poruppidaiyE ninRum punal kuLiththum – standing amidst mountains during snowing winter time and taking bath in holy rivers during winter months
aindhu neruppidaiyE niRkavum nIr vENdA – lighting fires on all four sides and standing amidst them, with the sun in the sky burning down, during hot summer months (thus standing amidst five fires); there is no need to carry out any penance like this and suffer. AzhwAr is asking whether we have to get rid of our sins by suffering like this. Instead, he tells us to follow the simple method given below and get rid of our sorrows.
viruppudaiya vehkAvE sErndhAnai – going to thiruvehkA, which emperumAn and others like, where he has taken residence.
mey malar thUy kai thozhudhAl – instead of mixing up with the falsity of desiring other benefits, if we truly consider the benefit of desiring only emperumAn, offer flowers and worship him, and attain him
ahkAvE thIvinaigaL Ayndhu – bad deeds, analysing that this is not the correct place for us, will run away. Will they stay there a moment longer? Sins will analyse that this is not the correct place for us and will flee the place. Do sins have knowledge to analyse? An old saying goes like this “vrushti prathIkshASchalAya:” (paddy field is expecting rain). In the same way we should consider this too. periyAzhwAr too has divinely mentioned in his periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdith thURugaL pAyndhanavE” ((the sins) without even breathing, ran and hid themselves in the bushes).
vehkAvE sErndhAnai – while he has come to thiruvehkA as if he is carrying out a deed in order to attain you all, do you also have to perform a deed in order to attain him? Is there need for two people to undertake two tasks for attaining the same benefit?
meymmalar thUvi Ayndhu – we can construe the meaning for this as – if we analyse his auspicious qualities, meditate on those and worship him with our hands, sins will not come anywhere near us. If the text is taken as men malar thUvi, the meaning will become – worshipping him with soft flowers.
We will take up the 77th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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