SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Fifth centum >> Eighth decad
Highlights from avathArikai (Introduction)
In the previous pAsuram, AzhwAr surrendered unto periya perumAL highlighting that bhagavAn should show the acceptance which was shown towards SrI guhap perumAL who was inferior in birth, conduct etc, towards AzhwAr too. In the previous pAsuram, the inferiority highlighted is in human species. Here, AzhwAr is highlighting that just as bhagavAn not only accepted an animal which is in a different species without seeing the defects but also engaged that hanuman in his intimate service [of going and meeting sIthAp pirAtti], he should accept service from AzhwAr also. For such adhikAri [who is a prapanna, a surrendered person], after bhagavAn’s acceptance, it appears that he need not pursue any means and only engage in service. In the previous pAsuram, this was explained in “ingozhi” (remain here).
pAsuram
vAdha mA magan maRkadam vilangu
maRROr sAdhi enRozhindhilai ugandhu
kAdhal Adharam kadalinum perugach chey
thagavinukku illai kaimmARu enRu
kOdhil vAymaiyinAyodum udanE
uNban nAn enRa ONporuL enakkum
Adhal vEndum enRu adiyiNai adaindhEn
aNipozhil thiruvarangaththammAnE!
Word-by-Word meanings
maRRu Or sAdhi – Born in a different species (other than human)
vilangu – (that is) animal species which lacks knowledge
maRkadam – (that too) monkey
vAdham – (further, reason for pride) vAyu’s [deity for wind]
mA – best
magan – son
enRu – seeing these inferior aspects
ozhindhilai – not abandoning (further)
ugandhu – showing affection (towards him)
kAdhal – friendship
Adharam – (ultimate stage of such friendship being) love
kadalilum – becoming greater than ocean
peruga – as it grows
sey – (you) did
thagavinukku – (matching) for the favour
kaimmARu – return favour
illai – not there
enRu – saying that
kOdhu il – faultless
vAymaiyinAyodum – with you who have (sweet) speech
udanE – remaining together (embracing you)
nAn – I
uNban – (ultimately pleasant divine form) will enjoy
enRa – mercifully said in this manner
oL – beautiful
poruL – principle
enakkum – in my case also
Adhal vENdum enRu – considering that it should happen
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
Not abandoning hanuman, seeing inferior aspects such as being born in animal species which lacks knowledge and is different from humans, that too monkey and that too being the best son of vAyu, which can be a reason for pride, SrI rAma showed affection, friendship and love which grows bigger than ocean, towards hanuman. He said “There is no matching return favour for the favour you have done; I will embrace you, who have sweet and faultless speech and remain together with you and enjoy you”. Oh lord who is mercifully reclining in SrIrangam which is surrounded by decorative orchards! I surrender unto your pair of divine feet, considering that, this same principle should also happen to me.
Highlights from vyAkyAnam (Commentary)
vAdha mA magan … – Just as we need to highlight our inferior nature for his acceptance, we need to do the same for kainkaryam (to serve him); even while highlighting the inferior nature of an entity from a different species, it is enough to say “maRROr sAdhi” (a different species); to highlight the lowliness in that, AzhwAr is saying “vilangu” (animal). thiryak – vilangu – animal; due to shortcoming in knowledge, they are known as vilangu. It is said “yasthu thiryak pravruththissyAth thiryak yOnissa uchyathE” (Due to their ignorant acts they are known as thiryak). Shortcoming in knowledge – not having regulated food, not respecting parent-child relationship while mating etc.
maRkadam – Further lowliness is highlighted. Monkey is of the nature to forcefully grab even what is offered to it out of kindness as said in “vAnarENa mayAsaha” (with me, who is a monkey).
vAdha mA magan – vAyu’s best son. While explaining the inferior nature of his birth, why is superior birth (dhEvathAs), highlighted? Here, it is not to speak about the birth, but the nature. The lowliness mentioned previously is nothing compared to the ahankAram (ego) which is derived from being vAyu’s son. ahankAram is the reason for artha and kAma [wealth and lust/desire]. This will lead to destruction of one’s svarUpam (true nature). This superior birth is the reason for such ahankAram. Even this has to be abandoned first among the aspects which are to be abandoned as said in muNdaka upanishath “puNya pApE vidhUya” (Abandoning puNyam and pApam, one attains liberation); that is why it is said in SrI bhagavath gIthA 18.66 “sarvadharmAn parithyajya” (Abandoning all means).
enRu ozhindhilai – To abandon, any one of these inferior aspects is sufficient; you did not abandon seeing these aspects. For a merciful person, these will not be the reason to abandon someone.
Not only did he not abandon, but
ugandhu – That is- creating kainkaryams for the servitor, and instead of thinking that it is apt for the servitor, thinking that it is a benefit for bhagavAn himself, and not making the servitor worry about how to do return favour. Subsequently in the pAsuram, this ugappu (joy) is further elaborated.
kAdhal Adharam – Isn’t this repetition [of the earlier mentioned quality]? Only in statements which are meant to identify a particular entity, bound by the rules of avyApthi (absence of a trait) and athivyApthi (trait which is present elsewhere also), this defect of repetition is seen; since AzhwAr is saying out of sorrow and affection, such defects are not seen. Further, by the intent also, these words are different. As in thiruvAimozhi 2.5.1 “sendhAmaraith thadangaN” (reddish lotus like eyes which are expansive), same words are repetitively used due to this reason [of overwhelming affection]. The result of kAdhal (love) is Adharam (great affection) as said in SrI bhagavath gIthA 2.62 “sangAth sanjAyathE kAma:” (due to that attachment, lust (that, without engaging in which, one finds it unbearable) occurs abundantly). Whatever is said in the interaction of the worldly people, the same thing is explained in SrI rAma and sIthAp pirAtti. As soon as pirAtti saw SrI rAma, she first developed attachment thinking “Hopefully he will break the bow and marry me”; subsequently she remained unsustainable without enjoying him; for SrI rAma, he acquired attachment towards sIthAp pirAtti thinking “She is handed over by elders”. As said in sthOthra rathnam 38 “guNEna rUpENa vilAsachEshtithai:” (pirAtti amazes you with her qualities, beautiful form and nice activities), he acquired great desire towards her.
kadalinum peruga – At the time when it increases, even ocean becomes small like a hoof-step. It appears that both the entities [SrI rAma and hanuman] are like ocean. Increasing means – [For sIthAp pirAtti] violating the boundaries. That is, instead of remaining in the state as said in SrI rAmAyaNam sundhara kANdam 39-30 “Saraisthu sankulAm kruthvA lankAm parabalArdhana: l mAm nayEdh yadhi kAkuthsthas thath thasya sadhruSam bhavEth ll” (If SrI rAmapirAn, who annihilates the strength of his enemies, bewilders lankA with his arrows and takes me with him, it will be apt for him), trying to kill oneself by hanging from the tree using the hairlock. [For SrI rAma] instead of remaining in the state as said in “avAkyanAdhara:” (Will not speak anything and not support anyone), becoming as in “avagAhyArNavam svapsyE” (in SrI rAmAyaNam yudhdha kANdam 5.9 “avagAhyArNavam svapsyE” (I am going to sleep under the sea).
sey thagavinukku – thagavu – dharmam. That is, an act which is done without any intent for return favour. As said in [SrI rAmAyaNam – yudhdha KANdam – 1-11 “dharmatha: parirakshithA:” (we got protected by your grace), isn’t he the one who protected us without any expectation.
illai kaimmARu enRu – The words which are to be spoken by SEshabhUthan (servitor) towards jIvAthmA, are spoken by SrI rAma, the lord himself, out of his simiplicity. AzhwAr’s opinion is “hanuman is thinking – He handed over his divine ring to me, and while everyone was roaming and searching for sIthAp pirAtti, he made me get this great benefit as said in SrI rAmAyaNam sundhara kANdam 30.3 says ‘yAm kapInAm sahasrANi subhahUnyayuthAni cha l dhikshu sarvAsu mArganthE sEyamAsAdhithA mayA ll’ (She, who was searched in all directions by thousands of monkeys in many groups, was found out by me) . I should be saying these words, but he is saying such words filled with gratitude towards me”.
kOdhil vAymaiyinAyodum – vAymai – act of speech. That is – speaking. Speech not having fault means – as said in SrI rAmAyaNam sundhara kANdam 31.1 “samSravE madhuram vAkhyam” (words which are sweet to hear), making pirAtti accept in her divine heart that these words are truthful, making her sustain herself and making SrI rAma sustain himself by saying as in SrI rAmAyaNam sundhara kANdam 65.10 “dhrushtA sIthA” (I have seen sIthA).
udanE uNban nAn enRa – Let us live together from now onwards. This principle is explained based on what is said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasva bhUthasthu” (This embrace of mine is equivalent to everything else) – bhagavAn’s thirumEni (divine form) is very dear to both bhagavAn and his servitors, just as eating from the same plate. sarvasva bhUtha: – bhagavAn’s divine form is dearer than true nature, [ordinary] forms, qualities and even his divine consorts. This is because – the divine form instills taste [in the mind of the AthmA], it is the means [i.e., divine feet are the means]. For the rakshakan (protector), his divine form is the main tool for protection [of his devotees]; hanuman also did not want to give up his body [and ascend to paramapadham], because his body was embraced by bhagavAn’s divine form.
oN poruL – This ultimate principle.
enakkum Adhal vENdum enRu – Those who are desirous will not give up thinking “How can we desire for such great benefit?”.
adiyiNai adaindhEn – AzhwAr is thinking that nothing will go unaccomplished through surrender. When it comes from bhagavAn, everything will be successful.
adiyiNai adaindhEn – Difference from hanuman who came announcing that “I found your wealth”.
aNi pozhil thiruvarangaththammAnE – Did you not come and mercifully recline here to engage those who become favourable towards you, in your kainkaryam?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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