SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Sixth centum >> Third decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
thuRandhEn Arvach cheRRach chuRRam thuRandhamaiyAl
siRandhEn ninnadikkE adimai thirumAlE!
aRandhAnAyth thirivAy! unnai en manaththagaththE
thiRambAmal koNdEn thiruviNNagarAnE!
Word-by-Word meanings
thiruviNNagarAnE – Oh one who is present in the dhivyadhESam named thiruviNNagar!
thirumAlE – Oh SrIman nArAyaNa!
aRam thAnAy – being the real dharmam
thirivAy – Oh one who is roaming around! (to see the best time to bestow the results)
suRRam – relationship (with materialistic people)
Arvam – affection
seRRam – hatred
thuRandhEn – I abandoned.
thuRandhamaiyAl – due to abandoning that
nin adikkE – at your divine feet
adimai – to perform kainkaryam
siRandhEn – I became qualified.
unnai – Such you
en manaththagaththE – in my heart
thiRambAmal – without any break
koNdEn – I have placed.
Simple translation
Oh one who is present in the dhivyadhESam named thiruviNNagar! Oh SrIman nArAyaNa! Oh one who is roaming around being the real dharmam! I have abandoned relationship, affection and hatred towards materialistic people. Due to that, I became qualified to perform kainkaryam at your divine feet. I have placed such you in my heart, without any break.
Highlights from vyAkyAnam (Commentary)
thuRandhEn … – I have become such that your highness cannot blame me saying “You have some desires other than me”; as said in SrI rAmAyaNam yudhdha kANdam 19.5 “parithyakthA mayA lankA” (I have abandoned lankA). Due to impressions from time immemorial, acquiring remembrance on worldly pleasures, due to that acquiring attachment, and then reaching the stage of surviving if we attain such pleasure and dying if we could not attain such pleasure, when such pleasure is not attained, becoming angry on everyone thinking “He is the one who stopped me from attaining it”, without being able to analyse what is apt and what is inapt, roaming around as desired; the cause for all these is the consideration of worldly people as relatives; I abandoned that thought. As I eliminated the attachment, the hatred which comes due that attachment will go. If those other than bhagavAn are eliminated, these two aspects (desire and attachment), will also be eliminated.
thuRandhamaiyAl … – The reason for our loss (in spiritual matters) is due to considering worldly people as relatives; once that is abandoned, we need not earn the relationship (with bhagavAn). Relationship with bhagavAn is natural. Once worldly relationships are given up, divine experience will commence. As soon as SrI vibhIshaNAzhwAn rose to the sky abandoning rAvaNa’s palace, he became SrImAn. After abandoning inapt matters, I have become settled in the ultimate state of apt matters; I have become qualified for kainkaryam which is the outcome of attaining bhagavAn.
bhagavAn asked “I am omniscient; all along, you have considered worldly persons as your relatives; how did you become qualified now?” AzhwAr responds
thirumAlE – Because you are the divine lord of SrI mahAlakshmi. Since the one (SrI mahAlakshmi) who would pacify him saying “Would you abandon him for the mistakes he did being away from you? Should you not see your natural relationship with him and accept him?”, is in his very close proximity, for this AthmA, being subservient to karma is incidental and being subservient to ISvara is natural. Is there any shortcoming for me to attain you when the one, who says as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed), is present with you? Also, here AzhwAr is speaking about bhagavAn’s nature towards his children (AthmAs), having pirAtti’s relationship as just a nod of her head in acceptance [he himself is waiting to help the AthmAs]. He has the greatness of arguing with her as said in periyAzhwAr thirumozhi 4-9-2 “thannadiyAr thiRaththagaththuth thAmariyALAgilum sidhaguraikkumEl, ennadiyAr adhu seyyAr seydhArEl nanRu seydhAr enbar pOlum” (emperumAn tells pirAttiyAr when she complains to him about the bad deed of vibhIshaNAzhwAn “My follower will not carry out any harmful action towards you; even if he carries out, it will be only for your good”). bhagavAn remains as an embodiment of mercy, instead of being just a person who shows mercy while someone [pirAtti] makes him to shower such mercy. With this, his greatness over other upAyams, is explained. Other upAyams (like karma yOgam etc) will be achEthana (insentient) and will perish when performed; hence without knowing what was done by an AthmA, it has to get the help of another person [bhagavAn] to get the result. When we try to attain him by holding on to him, we need to give up engagement in other upAyams; that is why sAdhana nairapEkshyam (not expecting AthmA to engage in other means), is told. When a local administrator grants something, he will need the written order from the king. But when the king grants something, there is no need for the local administrator’s consent.
aRam thAnAy – mahAbhAratham vana parvam 71-123 says “yE cha vEdha vidhO viprA yE chAdhyAthma vidhO janA: l thE vidhanthi mahAthmAnam krishNam dharmam sanAthanam ll” (brAhmaNas who know vEdhams and the elders who know the nature of AthmA know that krishNa symbolises the ancient righteousness), SrI rAmAyaNam “lOkAnAm thvam parO dharma:” (you are the superior dharmam for all the people in the world), Sri rAmAyaNam AraNya kANdam “rAmo vigrahavAn dharma:” (rAma is dharmam personified), SrI rAmAyaNam ayOdhyA kANdam 2.29 “sAkshAth rAmAth vinirvruththO dharmaSchApi SriyAsaha:” (Only SrI rAma can make both righteousness and wealth combine truly).
thirumAlE aRandhAnAyth thirivAy – As said in iraNdAm thiruvandhAdhi 52 “niRam kariyan seyya nedumalarAL mArvan aRam periyan” (emperumAn who has periya pirAtti, who is reddish in complexion and who resides in an expansive lotus, on his chest, who is dark-coloured, is very generous in his mercy); “AradhaRivAr” – While his nature is like this, some people torment their bodies and try using different means.
thirivAy – The dharmam (that is, bhagavAn) which is roaming around seeking opportunities to bestow the results.
unnai en manaththagaththE thiRambAmal koNdEn – I eliminated your perplexity. I firmly placed you, who are the divine lord of SrI mahAlakshmi, with the help of pirAtti, manifesting my refuge-less state, in my heart, so that if you try to leave from there, you will be considered as an evil person. It implies that when you enter my heart yourself, I did not stop you. If bhagavAn abandoned such a refuge-less person, he will be considered as cruel; if he does what is not pleasing to pirAtti, he will not be considered as a beloved. Thus, both your true nature and love, will be lost.
bhagavAn asked “How are you able to hold me in your heart?” AzhwAr responds,
thiruviNNagarAnE – It is because you are sulabha (easily attainable) and you are present in thiruviNNagar in an easily reachable manner.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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