SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Fifth centum >> Eighth decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
Ezhai Edhalan kIzh magan ennAdhu
irangi maRRavaRku innaruL surandhu
mAzhai mAn mada nOkki un thOzhi
umbi embi enRozhindhilai ugandhu
thOzhan nI enakku ingozhi enRa
soRkaL vandhu adiyEn manaththu irundhida
Azhi vaNNa! nin adiyiNai adaindhEn
aNipozhil thiruvarangaththammAnE!
Word-by-Word meanings
Ezhai – desirous for worldly pleasures (ignorant)
Edhalan – enemy
kIzh magan – lowly
ennAdhu – not considering
irangi – showing his mercy
maRRu – further
avaRku – for such guhapperumAL
in – sweet (without any expectation)
aruL – mercy
surandhu – showed
mAzhai – young
mAn – deer’s
madam – tender
nOkki – this sIthAp pirAtti who is having eyes like
un thOzhi – your friend
umbi – lakshmaNa, who is your brother
embi – is my brother
enRu – just on saying this
ozhindhilai – not stopping
ugandhu – affectionately
nI – you
enakku – for me
thOzhan – a friend
ingu ozhi – remain here
enRa soRkaL – the words which were spoken
vandhu – arriving through narrations repeated for generations, into my ears
adiyEn manaththu – me, the servitor, in my heart
irundhida – remaining firm (becoming involved in that)
Azhi vaNNa – having nature of the ocean
aNi – decorative
pozhil – surrounded by orchards
thiruvarangaththu – mercifully reclining in SrIrangam
ammAnE – Oh lord!
nin adiyiNai – your pair of divine feet
adaindhEn – I surrender unto
Simple translation
SrI rAma, not considering that guhapperumAL was desirous for worldly pleasures (ignorant), an enemy and lowly, showed mercy to him and further showed sweet mercy to him in saying “This sIthAp pirAtti, who is having tender eyes which are like those of a young deer, is your friend, and your brother lakshmaNa is my brother, you are my friend and you remain here”. Such words spoken by you, arriving through narrations repeated for generations, into my ears, are remaining in this servitor’s (my) heart firmly. Oh one who is having the nature of the ocean! Oh lord who is mercifully reclining in SrIrangam which is surrounded by decorative orchards! I surrender unto your pair of divine feet.
Highlights from vyAkyAnam (Commentary)
Ezhai – agyan (ignorant. When asked “Would Ezhai mean ignorant?” it actually means desirous. Since desiring for worldly pleasures is resulting from ignorance, Ezhai could mean ignorant. agyAnam is in three forms – gyAna anudhayam (not acquired knowledge), anyathA gyAnam (understanding an object to be something else) and viparItha gyAnam (misunderstanding the quality of an object). When knowledge occurs, gyAna anudhayam will be eliminated; by true knowledge, anyathA gyAnam will be eliminated; but viparItha gyAnam in the form of worldly enjoyment is difficult to eliminate. He [guhap perumAL] is opposite to your highness, who is said as in SrI rAmAyaNam bAla kANdam 1.12 “gyAna sampanna:” (endowed with knowledge). With this, his shortcoming in knowledge is identified.
Edhalan – Inimical. His inimical nature of flashing his sword while asking his mother to feed him, is explained. He is opposite to what is said in SrI rAmAyaNam yudhdha kANdam 50.56 “ripUNAm api vathsala:” (Oh, one who has motherly forbearance even towards enemies!). He is opposite to one who who is mentioned in SrI rAmAyaNam sundhara kANdam 35.11 “maryAdhAnAm cha lOkasya karthA kArayithA cha sa:” (That SrI rAma is the epitome of maintaining honour/dignity and one who engages others to be honourable/dignified), by always disregarding the rules. With this, his shortcoming in conduct is identified.
kIzhmagan – He is having a birth where all of the aforementioned qualities are ornaments. The previously mentioned two aspects can be remedied through knowledge and atonement respectively. But this cannot be remedied. He is opposite to one who is mentioned in SrI rAmAyaNam bAla kANdam 1.8 “… ikshvAku vamSa prabhava:” (the descendant of ikshvAku dynasty). With this, his shortcoming in birth is identified. With these three, greatness of perumAL’s (SrI rAma’s) simplicity is explained.
ennAdhu irangi – SrI rAma showed his mercy without seeing any of these; SrI rAma showered his mercy towards guhap perumAL, the same mercy which was shown to sages who are said in SrI rAmAyaNam bAla kANdam 1.44 “rishINAm agnikalpAnAm” (sages who are like fire) who are upAsakas (those who practice bhakthi yOgam) having high birth, knowledge and conduct, to help in their sAdhanA (bhakthi yOgam) and to iLaiya perumAL (lakshmaNa) who said in SrI rAmAyaNam ayOdhyA kANdam 31-25 “aham sarvam karishyAmi” (I would carry out all tasks of servitude). Alternative explanation. ennAdhu irangi – While guhap perumAL did not utter these words, SrI rAma himself showered his mercy towards him. It is said that those who surrender are supposed to inform their lowliness as in sthOthra ratham 22 “na dharmanishtO’smi” (I am not firm on karma yOgam), sthOthra rathnam 62 “amaryAdha:” (one who crossed the boundaries of vEdham) andSrI rAmAyaNam yudhdha kANdam 17-12 “rAvaNO nAma dhurvruththO rAkshasO rAkshasESvara: l thasyAhamanujO bhrAthA vibhIshaNa ithi Srutha: ll” (There is a person, rAvaNa, who is a demon, having bad conduct and who is the leader of demons. I, who am his brother, am known by the name vibhIshaNa).
When asked “Why is AzhwAr uttering words which are to be uttered by SrI guhap perumAL?” It is by bhagavAn’s thoughts.
maRRu avaRku – Further, for him.
in aruL surandhu – Further to accepting him, SrI rAma showered mercy to him.
in aruL – Mercy for SrI rAma’s sake.
surandhu – Just like a cow will secrete milk on seeing the calf nearby, SrI rAma showered his qualities.
Subsequent portion of the pAsuram, explains this aspect of showering mercy.
mAzhai mAn mada nOkki – Now, AzhwAr is highlighting who is to be approached first, after identifying the defects of self. sIthAp pirAtti who is having the eyes which are similar to the tender of eyes of a young deer. With this – though the relationship is common for the AthmA towards pirAtti and bhagavAn, the importance of pirAtti’s merciful glance is identified. As she glances the AthmA, she will then glance at bhagavAn. It is said “prEkshithagyAsthu kOsalA:” (Residents of kOsala town will understand the mind from one’s glance). For a loving couple, there is no need to exchange words. Her glance seems to be saying “Why are you not accepting such a defective person?” He is of the nature who will follow her if he observes her youthfulness and glance.
un thOzhi – Due to his simplicity, he is saying [about pirAtti to guhap perumAL] “your friend” instead of saying “your lord”. Noble ones will even call their servitors [respectfully] as “aNNA” (brother), “AchchI” (mother). They [sIthAp pirAtti and SrI rAma] will also speak in this manner only. SrI rAma tells the assembly of his advisors in SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” [Even if they pretend to be friends). sIthAp pirAtti tells rAvaNa in SrI rAmAyaNam sundhara kANdam 21.19 “mithramaupayikam” (befriend Sri rAma) and in SrI rAmAyaNam sundhara kANdam 21.20 “thEna maithrI bhavathu thE” (let friendship develop for you, with him). These words are not mere lip-service, but even during the attainment of goal, bhagavAn grants equality [for the AthmA] in guNa (qualities) as said in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (mukthAthmA (the liberated soul) attains distinguished equality with emperumAn), bhOgam (enjoyment), dhEham (body) and bhOgyam (matter of enjoyment).
umbi embi – Your brother [lakshmaNa] is my brother. Why is SrI rAma saying like this? It is by the will of iLaiyaperumAL who considers those who are dearly accepted by SrI rAma, on a par with himself. garuda purANam 219.6 to 219.9 “bhakthirashtavidhA hyEshA yasmin mlEchchE’pi varthathE | sa viprEndhrO muni: SrImAn sa yathis sa cha paNditha: || mayA pUjyas sadhA chAlau madhbhaktha: SvapchO’pi ya: | thasmai dhEyam thathO grAhyam sa cha pUjyO yathA hyaham ||” (The mlEchcha [one who is outside the varNASrama system], who has these eight types of bhakthi, is the top-most of brAhmaNa who meditates upon (bhagavAn); he is the one who has the wealth of kainkaryam; he is a renunciate; he is a scholar; though he is a chaNdALa, my devotee is always to be worshipped along with me. One can give (knowledge to) him; and can accept (knowledge) from him; he is always venerable on a par with me); thirumAlai 42 “thozhuminIr kodumin koLmin enRu ninnOdum okka vazhipada aruLinAy pOl” (saying “worship (them), teach them (the special knowledge that you have), learn from them (if they have special knowledge)” you mercifully ordered to worship them as your equal). When one goes from samsAram to paramapadham as a liberated person, the residents of paramapadham will wash such liberated person’s divine feet and accept that person as said in thiruvAimozhi 10.9.10 “padhiyinil pAnginil pAdhangaL kazhuvinar” (being pleased, the nithyasUris who are well versed in vEdham and having distinguished nature, cleansed the divine feet of such SrIvaishNavas, in an honourable manner, in their respective abode). iLaiyaperumAL is one who has separated from such nithyasUris and descended here. With this, SrI rAma, brought acceptance of a vaishNava for guhap perumAL. It is said in thiruvAimozhi 7.5.10 “avan seyyum sEmam” (the protection given by the one who eliminated the sorrow) and amalanAdhipirAn 1 “adiyArkkennai Atpaduththa vimalan” (The pure lord who will make me become a servitor of his devotees).
enRu ozhindhilai – You did not stop there. His friendship with guhap perumAL is impicitly understood when pirAtti was said to be a friend and lakshmaNa was said to be a brother.
ugandhu – Due to joy, SrI rAma is saying “thOzhan nI” (you are a friend). Joy does not have a limit.
thOzhan nI enakku – When one announces self’s defects, pursues purushakAram (recommendation) and acquires acceptance of vaishNavas (devotees), subsequently the true nature of upAyam [bhagavAn] will be thought about. AzhwAr is highlighting that [i.e., by “enakku”].
ingu ozhi – Itnappears that even guhap perumAL set out to follow SrI rAma. [SrI rAma is thinking] We placed one person [bharathAzhwAn] to preserve the capital city. You remain here to preserve the route. Unlike these two personalities, iLaiya perumAL (lakshmaNa) acted against the will of perumAL to serve perumAL as said in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAm ithi mAm vadha” (Your should order me to make me serve you).
enRa soRkaL – Not the meanings, even the words [mAzhai mAn mada nOkki un thOzhi umbi embi] are bringing sorrow to AzhwAr [i.e. such quality of SrI rAma is melting AzhwAr].
vandhu – Though this happened long ago, the message came through continuous transmission; the matter is now well settled in AzhwAr’s divine heart. These words were documented by SrI vAlmeeki bhagavAn as in SrI rAmAyaNam bAlakANdam 1.28 “guhEna sahithO rAma: lakshmanEna cha sIthayA” (only after uniting with guhan, SrI rAma felt that he had united with lakshmaNa and sIthA)!
adiyEn manaththu irundhida – As said in SrI rAmAyaNam AraNya kANdam 16.39 “samsmarAmyasya vAkyAni …” (I am reminded with those pleasing, sweet, heart-felt, nectar-like words of bharatha), these become rooted in AzhwAr’s heart. Just as a servitor’s pitiful words will be rooted in the master’s heart for the servitor’s protection, the master’s words will remain rooted in the servitor’s heart to serve him.
Azhi vaNNa – Just as an ocean is filled with precious gems, bhagvAn is an ocean which is filled with qualities which facilitate surrender. SaraNAgathi gadhyam “apAra kAruNya sauSeelya vAthsalya audhArya aiSvarya saundharya mahOdhadhE” (Oh one who is like an ocean of auspicious qualities such as mercy, approachability, forbearance, magnanimity, opulence, beauty etc), As said in mathsya purANam 20 “yathA rathnAni jaladhE: asankyEyAni puthraka! thathA guNAhyananthasya asankyEyA mahAthmana:” (Oh child! Just like the ocean contains countless gems and precious stones, bhagavAn has countless auspicious qualities), just as the precious stones are born in the ocean, remain there and not present everywhere and desired by everyone, bhagavAn’s qualities are similar. Alternative explanation: One who has a rejuvenating form similar to that of an ocean! As soon as one sees his form, one’s sufferings will get eliminated.
nin adiyiNai – The “charaNau” (divine feet) in dhvaya mahA manthram is thought about.
adaindhEn – It is explained that in the verb [i.e. prapadhyE in dhvaya mahA manthram], the present tense is guaNam (of secondary importance) [i.e. surrendering once is sufficient. Continuously repeating is just to remind ourselves of our first surrender].
aNi pozhil … – Since AzhwAr first speaks about SrI rAmAvathAram and then concludes that here in SrIrangam, as said in thirumAlai 11 “nam sEvaganAr maruviya periya kOyil” (the famous SrIrangam where the valorous SrI rAma is reclining), it is to be understood that the same SrI rAma is reclining here. aNi (decoration) is an adjective for both orchard and the temple. That is, being an ornament for samsAra (material world). Though it appears that he reclined here seeing the natural beauty, the real reason for his merciful reclining here is to seek devotees.
ammAnE – Since he is the owner, he is seeking his possessions and mercifully reclined here.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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