SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Fourth Centum >> Fifth decad
avathArikai
thiruvAimozhip piLLai, in his svApadhESam, says that it is beyond him to mention the benefits which accrue to those who recite emperumAn’s divine names.
AsaivAych chenRa sindhaiyarAgi annai aththan en puththirar bUmi
vAsavAr kuzhalAL enRu mayangi mALum ellaikkaN vAy thiRavAdhE
kesavA! purudOththamA! enRum kEzhalAgiya kEdilee! enRum
pEsuvAr avar eydhum perumai pEsuvAn pugil nam param anRE
Word-by-Word Meanings
en annai – ‘my mother,
en aththan – my father,
en puththirar – my children,
en bUmi – my land,
vAsam Ar – wafting fragrance
en kuzhalAL – my spouse, who has locks’
enRu – saying these, repeatedly
AsaivAy – through desire
senRa – going about
sindhaiyar Agi – having mind
mayangi – being bewildered
mALum ellaikkaN – at the time of dying
vAy thiRavAdhE – instead of calling out to those people
kEsavA enRum – calling as “Oh, kESava!”
purudOththamA enRum – calling as “Oh, purushOththama!”
kEzhal Agiya – transforming himself to the form of a wild boar
kEdu ilee enRum – saying “Oh one, whose basic nature does not get destroyed!!”
pEsuvAr avar – those who say
eydhum perumai – the benefit which they acquire
pEsuvAn pugil – if we were to speak about
nam param anRu – we cannot speak about that to its completion
Simple Translation
There are people who will keep repeatedly referring to “My mother, my father, my children, my land, my spouse who has fragrant locks”, going along with their minds, as per their desires. When such people, who, out of bewilderment during their last stages, instead of calling out to those people [their relatives and possessions], call out to the divine names of emperumAn such as “Oh, kESava! Oh, purushOththama! Oh, one, who despite transforming to a wild boar, does not have the basic nature destroyed!”, it is not possible for us to speak to the full extent, about the benefits which will accrue to them.
vyAkhyAnam
Asai … – with a mind, which goes after those who are dear them. Starting with mother and going up to the spouse who has locks with fragrance, these are all the people, who are dear to one.
mayangi – getting bewildered to the extent of not mentioning their names too.
mALum ellaikkaN – during the time of last stages in one’s life, as mentioned in thiruvAimozhi 3.3.10 “vaiththanAL varai ellai kuRugi” (approaching the end of one’s determined life)
vAy thiRavAdhE – without calling out to the people, mentioned earlier, at that time. Whose name should be called out, if their names are not called out?
kEsavA – if the pain of your death has to disappear, try and recite the name of “Oh, kESava! Oh, one who removes the grief!” It is apt to recite, as mentioned in thiruvAimozhi 10.2.1 “kedum idarAya ellAm kEsavA enna” (As we just recite the name kESava , all our sorrows will be eliminated, eternally)
purudOththamA – emperumAn, who has the quality of magnanimity. In other words, he removes the undesirables and grants the desirables.
kEzhalAgiya kEdilee enRum – emperumAn is one who considers his followers ruin as his ruin.
pEsuvAr eydhum perumai – it is not possible to sing about their eminence. All that we could say about them is the single syllable “They”. We just cannot speak about the benefits which they would get.
pEsuvAn pugil – If, despite that, we attempt to speak about that
nam param anRE – it is not possible for us to take that to its completion [their eminence and benefits will be high such that we cannot get to the end]. Only the one, who grants them the benefits, will know that. In other words, emperumAn, knowing the eminence in this, will think “They get rid of their attachment with others; during the time of their last moments, they will not call out to them; they will recite our names; how great is this!”
We shall next consider the 2nd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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