SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Sixth centum >> Second decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
poRuththEn punsol nenjil poruL inbam ena iraNdum
iRuththEn aim pulangatkadanAyina vAyilotti
aRuththEn Arvach cheRRam avai thammai manaththagaRRi
veRuththEn ninnadaindhEn thiruviNNagar mEyavanE!
Word-by-Word meanings
pun sol – harsh words (spoken by others)
nenjil – in my heart
poRuththEn – I tolerated!
aim pulangaL – for the five sense organs
kadan Ayina – apt and ordained like debt
poruL – wealth
inbam – lust
ena iraNdum – these two
iRuththEn – gave;
Arvam – love (towards favourable persons)
seRRam – hate (towards unfavourable persons)
avai thannai – these
vAyil otti – vowed
aRuththEn – showed;
manaththu – in the heart (such love and hate)
agaRRi – made to go away (expanded)
veRuththEn – (subsequently) despised;
thiruviNNagar – in the dhivyadhESam named thiruviNNagar
mEyavanE – Oh sarvESvara who is eternally residing!
nin adaindhEn – I attained you as my refuge.
Simple translation
I tolerated in my heart, the harsh words spoken by others. I gave wealth and lust to five sense organs, as if it is apt and I am in debt towards them; I showed love and hate; I despised them to go away from my heart. Oh sarvESvara who is eternally residing in the dhivyadhESam named thiruviNNagar! I attained you as my refuge.
Highlights from vyAkyAnam (Commentary)
poRuththEn … – If one considers samsAris (worldly people) as relatives, even if they are enemies, they remain like close friends, accept one’s favours, and speak as if one did not serve them; I tolerated their harsh words thinking “Did they speak to anyone else like this? Aren’t they saying these words to us because of our very close friendship?”; alternative explanation – with the words which are meant to glorify sarvESvaran who is the abode of all auspicious qualities and having lotus-eyes, I held lowly words in my heart to glorify a lowly person who is as good as a straw as said in thiruvAimozhi 3.9.7 “pAril Or paRRaiyai” (an entity which is as useless as a blade of grass, on earth), as said in thiruvAimozhi 9.9.3 “pani irum kuzhalgaL” (Cool, expansive hair) and nAchchiyAr thirumozhi 9.1 “sundharath thOL” (Beautiful shoulders). Lowly nature of the word will be based on the matter which is being spoken about.
poruL … – If we consider some people as relatives, we need wealth to help them; praising some one is to earn wealth; thus, I gave the wealth and lust which are the expected result of praising others etc, to the sense organs, being conquered by them, as if I have to fulfil my debt to them. As I tried to earn wealth, I vowed that I will be friendly towards those who help in that and nurture them and fight and finish those who hinder that, and executed that vow. I gave both wealth and joy.
avai thannai manaththagaRRi – Trying to eliminate these aspects which I was used to for a long time, since that cannot be done by me, I became upset and surrendered unto your divine feet; alternative explanation – while one can vow to do this, but cannot implement these; but due to taste, the craving will be in the heart; expanding them in the heart and accumulating such desires. Here avaithannai – indicates rAga (love) and dhvEsha (hate).
veRuththEn … – Those love and hate will eventually lead to sorrow and bewilderment; hence, I surrendered unto your highness’ divine feet.
thiruviNNagar … – The actions which are performed by him now will lead to disaster eventually. At that time as if those who are saying “sukkidath thittuNdO” [This is explained in arumpadham. A vaiSya [a miser, probably] was crossing a river by feet. A boatman came by and asked for money to help him cross the river. The vaiSya told “I am crossing the river with my feet. Why should I give you money?” After some time, while returning, suddenly he got caught in neck-deep water, and called out for the boatman saying “I will give you money. Are there any shallow rocks?” This indicates the approach of addressing dangers when they come our way, instead of pre-planning], he will [AthmA] analyse “Who will protect us?”. At that time, bhagavAn thinks that he should not remain far away, and came to thiruviNNagar and remained there; when I started engaging in contrary activities, he remained in thiruviNNagar. In this manner, to be said by AzhwAr as in “I am surrendering unto you”, bhagavAn came and stood here.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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