SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Sixth centum >> Second decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
thIvAy valvinaiyAr udan ninRu siRandhavar pOl
mEvA vennaragaththu idaruRRu viraindhu vandhAr
mUvA vAnavar tham mudhalvA! madhi kOL viduththa
dhEvA! ninnadaindhEn thiruviNNagar mEyavanE!
Word-by-Word meanings
thI vAy – spitting fire from the mouth (granting very cruel results)
val – very cruel (difficult to eliminate by any means)
vinaiyAr – the sins
siRandhavarpOl – like very close relatives
udan ninRu – minging (with me) and remaining without separating
mEvA – not matching (for the true nature of the self)
vem – very cruel
naragaththu – in the hell
idar uRRu – trying to place me
viraindhu – very quickly
vandhAr – came (to grant the results);
mUvA – not having changes like old-age etc
vAnavar tham – for nithyasUris
mudhalvA – oh controller!
madhi – moon’s
kOL – disease of waning
viduththa – eliminated
dhEvA – Oh lord!
nin adaindhEn – I surrendered unto you
thiruviNNagar mEyavanE – oh one who is eternally residing in the dhivyadhESam named thiruviNNagar!
Simple translation
The very cruel sins which are spitting fire from the mouth, minging with me and remaining without separating, like very close relatives, came very quickly and are trying to place me in the very cruel hell which is not matching the true nature of the self. Oh controller of nithyasUris who are not having changes like old-age etc! Oh lord who eliminated the moon’s disease of waning! Oh one who is eternally residing in the dhivyadhESam named thiruviNNagar! I surrendered unto you.
Highlights from vyAkyAnam (Commentary)
thI vAy – Energetic. Having mouth which is spitting fire.
val – They cannot be exhausted through atonement. As said in brahma vaivartham-prakruthi kaNdam 26-90 “avaSyam anubhOkthavyam krutham karma SubhASubham l nAbhuktham kshIyathE karma kalpakOti Sathairapi ll´ (The effects of deeds of vice and virtue, carried out by a person, have to be necessarily experienced. The effects cannot be wished away, even after passage of hundreds of crores of kalpam) – they cannot be exhausted by any other way than experiencing the results.
udan ninRu – Minging as if they are natural relatives and remaining together, as said in periya thiruvandhAdhi 65 “kalandhu naliyum kadum thuyar” (Cruel sin which is being together with us and troubling us).
siRandhavar pOl – They are like brothers and others who never leave us even for a moment.
mEvA vennaragaththu – They came to push this AthmA, who is qualified to enjoy bhagavAn who is said in thaiththirIya upanishath “Anandha maya:” (one who is filled with bliss), into the hell which is not matching for the true nature of the self. Usually, hell is the place where we will reach after completing the experience of sufferings here; here AzhwAr is saying this place (samsAra) to be “naragam” (hell).
viraindhu vandhAr – With this, AzhwAr is indicating that there is no scope for a good deed entering in now into the self. For karma too, there is anAdhithvam (being beginningless) through continuous flow since time immemorial.
bhagavAn asked “Aren’t these, results of karma performed by you? Shouldn’t one experience the result of the karma performed by oneself? What can we do now?” AzhwAr responds
mUvA vAnavar … – You have made nithyasUris to be free from karma and constantly enjoy you. In the whole paramapadham, everyone will remain twenty five years old. There, when one enjoys something, one need not worry “Is it reducing for us?”
mudhalvA – Making them free from karma, presenting yourself for their enjoyment, in this manner, you are managing their existence. It is as said in thiruvAimozhi 7.1.5 “viNNuLAr perumAnEyO!” (Oh leader who is infinitely enjoyable for the residents of paramapadham!) – among brothers, while one person is crowned and leading a joyful life, other person is suffering in the prison. [AzhwAr is suffering while nithyasUris are enjoying]. [Another explanation] SrI rAmAyaNAm sundhara kANdam 28.8 “hA rAma hA lakShmaNa hA sumithrE hA rAmamAtha: saha mE jananya: | EshA vipadhyAmyaham alpabhAgyA mahArNavE nauriva mUdavAthA ||” (Oh rAma! lakShmaNa! SumithrA! Mother of rAma! My mothers! I who do not have good deeds in me, have been affected by sorrows, like a boat caught in the sea storm). “hA rAma! hA lakshmaNa!” – Oh lakshmaNa who makes SrI rAma understand that it is a mystic deer and protect bhagavAn! “hA sumithrE!” Talking about sumithrA who said in SrI rAmAyaNam ayOdhyA kANdam 40-5 “srushtathvam vanavAsAya – pramAdham mAkArshI:” (you were sired by me only to follow SrI rAma to the forest – don’t look at his beauty and miss out on serving him).
AzhwAr tells him so that he cannot say “Such interactions are only present in paramapadham and not here”
madhi kOL viduththa dhEvA – You grant their [nithyasUris] wish for those who desire to act according to their svarUpam and serve you; you also grant the wish of those [chandhra et al] who desire to eliminate the defects in their body.
dhEvA – Whose bodily defects do you think you have eliminated? [chandhra is also your body only]
nin … – When you have arrived here and are present here to eliminate my defects, should I serve others [my senses] and roam around here?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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