perumAL thirumozhi – 1.1 – iruLiriyach chudarmaNigaL

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:

perumAL thirumozhi >> 1st Decad

avathArikai (Introduction for this pAsuram)

In kaushIdhakI upanishath, in the paryanka vidhyai chapter, when emperumAn is about to awaken from his sleep atop the mattress of ananthAzhwAn, also called as AdhiSEshan, how a mumukshu (a samsAri, desirous of attaining mOksham (liberation)), is longing to experience him has been described. In the same way, AzhwAr is longing to experience periya perumAL in SrI rangam and describes this in the first pAsuram. When a jIvAthmA (one born in samsAram) gets liberated and goes to mOksham, kaushIdhakI upanishath says in SlOkam 1-51

SrIrUpabarhaNam thasmin brahmAsthE I
thamiththamvith pAdhE naivAdhyArOhathi II

On that mattress of AdhiSEshan, pirAttiyAr (SrI mahAlakshmi) sits like an embankment for emperumAn’s divine feet. On that mattress, SrIman nArAyaNan, parabrahmam, is reclining. The liberated jIvAthmA, knowing this, climbs onto brahmam, through the divine feet. The mukthAthmA (liberated AthmA) steps on that mattress of AdhiSEshan; emperumAn asks him “Who are you?” The mukthAthmA responds saying, just like he is a prince, “aham brahmAsmi” (I am an attribute for brahmam).

iruLiriyach chudarmaNigaL imaikkum neRRi
    inaththuththi aNipaNam AyirangaL Arndha
aravarasap perunjOdhi ananthan ennum
    aNi viLangum uyar veLLai aNaiyai mEvit
thiruvarangap perunagaruL theNNIrp ponni
    thiraikkaiyAl adi varudap paLLi koLLum
karumaNiyaik kOmaLaththaik kaNdu koNdu en
    kaNNiNaigaL enRu kolO kaLikkum nALE

Word-by-word Meanings

thiruvarangap perunagaruL – in the big town known as SrI rangam
iruL iriya – for darkness to get scattered
sudar maNigaL – effulgent carbuncles
imaikkum – shining brightly
neRRi – forehead
inaththuththi aNi – appearing such that two divine feet have joined together
paNangaL Ayiram Arndha – having a thousand hoods in full
aravu arasan – being the king of snakes
perum jOdhi – being splendorous
ananthan ennum – thiruvananthAzhwAn (AdhiSEshan)
aNi viLangum – with a high degree of beauty
uyar veLLai aNaiyai – distinguished, white coloured divine mattress
mEvi – fitting well
theL nIr ponni – kAviri, which has clear water
thirai kaiyAl adi varuda – to massage the divine feet with waves, which are like hands
paLLi koLLum – having divine sleep
karumaNiyai – like a bluish gemstone
kOmaLaththai – periya perumAL who has unmatched tenderness
en kaN iNaigaL – my eyes
kaNdu koNdu – worshipping without a break
kaLikkum nAL – that happy day
enRu kolO – when is that day?

Simple Translation

periya perumAL, who has unmatched tenderness and is like a bluish gemstone, is fitting well with, and having a divine sleep, on the great, white coloured mattress of ananthAzhwAn, in the huge city of SrI rangam. The splendorous ananthAzhwAn is the king of all snakes, with a thousand hoods spread out fully, with forehead shining brightly and with each of his heads appearing like a pair of divine feet having joined together. periya perumAL’s divine feet are gently massaged by the river kAviri, with her waves which are like her hands. When will my pair of eyes worship such perumAL, without a break?

vyAkyAnam (Commentary)

iruL iriyach chudar maNigal imaikkum neRRi – Through the first part of the pAsuram, AzhwAr describes how emperumAn is mercifully reclining on thiruvananthAzhwAn, who is having forehead emitting a brightness which scatters darkness.

inaththuththi aNi paNam AyirangaLArndha – the term inaththuththi refers to the divine feet which are joined together. Each head of AdhiSEshan appears like a pair of divine feet which are joined together with thirumaNkAppu (the divine mark carried on the forehead of SrIvaishNavas). Who has such hoods which are a thousand?

aravarasap perunjOdhi – nAgarAjan – one who has an effulgence affirming that he is the king of all snakes.

ananthan ennum – In line with his name of ananthan (one who is without an end), he has such a divine form and auspicious qualities that he contains within himself even emperumAn, who pervades all entities.

ennum – there are other great snakes such as sumukhan, dhakshan, vAsuki et al. ananthAzhwAn is closer to emperumAn than all these other snakes.

aNi viLangum uyar veLLai aNaiyai mEvi – fitting well atop AdhiSEshan, who is having eminent beauty, and who has a distinguished whiteness without any trace of other colours.

thiruvarangap perunagaruL – It has been said in SAsthras (sacred texts) that emperumAn is enjoyed by nithyas (permanent dwellers of SrI vaikuNtam) and mukthas (those who reached SrI vaikuNtam after being liberated from samsAram). Saiva purANam SlOkam brings this out clearly as in vaikuNtEthu parElOke SriyA Sardham jagathpathi: I
Asthe vishNur achinthyAthmA bhakthair bhAgavathais saha II (SrI mahAvishNu, who is the swAmy (one who owns) and whose basic form is beyond anyone’s comprehension, mercifully resides in the distinguished SrI vaikuNtam along with SrIdhEvi, bhakthas (those who are totally engaged with emperumAn’s auspicious qualities) and bhAgavathas (those who are totally involved in carrying out kainkaryam (service) to emperumAn)). AzhwAr longs for that experience in this thiruvarangam itself. This verse refers to SrI rangam which is a magnificent town. Further, AzhwAr describes as to how emperumAn mercifully resides in this place.

theNNIrp ponni thiraikkaiyAl adivaruda – river kAviri, who flows with clear water, gently massages the divine feet of emperumAn with her waves, which are like her hands.

paLLi koLLum karumaNiyai – one who is reclining on thiruvananthAzhwAn like a blue gemstone

kOmaLaththai – he is such tender that his divine form will not tolerate if one were to even look at him constantly.

kaNdu koNdu – for his followers, just looking at him is the ultimate benefit, just like a famished person would look at food.

en kaNNiNaigaL – my eyes, which are famished.

enRu kolO kaLikkum nALE – thaiththirIya upanishath, bhruguvalli 10-6 says “aham annam aham annam aham annam I
aham annAdhO’hamannAdhO’ham annAdha: II” (I am an enjoyable entity (for emperumAn), like food. I am the enjoyer of food (enjoying the happiness of emperumAn)). AzhwAr is wondering as to when he will attain the happiness of having dharSan of perumAL in SrI rangam, just like the mukthAthmA enjoys after attaining mOksham.

In the next article, we will take up the 2nd pAsuram of this decad.

adiyEn krishNa rAmAnuja dhAsan

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