SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Fourth Centum >> Sixth decad
avathArikai
There is no specific avathArikai for this pAsuram.
mAnida sAdhiyil thOnRiRRu Or mAnida sAdhiyai
mAnida sAdhiyin pEr ittAl maRumaikku illai
vAnudai mAdhavA! gOvindhA! enRu azhaiththakkAl
nAnudai nAraNan tham annai naragam pugAL
Word-by-Word Meanings
mAnida sAdhiyil – in the species of human beings
thOnRiRRu – one, who was born
Or – a
mAnida sAdhiyai – human being
mAnida sAdhiyin – born in the species of humans, who have to experience the results of their karma [past deeds]
pEr ittAl – if the name is kept
maRumaikku – for mOksham [liberation]
illai – it will not benefit
nAnudai – having me as his form
nAraNan – the divine name of nArAyaNan
vAn udai – one, who has paramapadham as his royal assembly
madhavA – oh, SrImAn!
gOvindhA– oh, gOvindha!
enRu – calling in this manner
azhaiththakkAl – if called
nAraNan – nArAyaNan
tham annai – the mother of that child
naragam pugAL – will not enter hell
Simple Translation
Taking birth in the species of human beings is to experience the result of past deeds. When such is the case, there is no benefit in keeping the name of a human being, for a human being, who has been born in that species. If the divine name of nArAyaNan, who has paramapadham as his royal assembly, is kept for the child and he is called as “Oh, SrImAn!” “Oh, gOvindha!”, then the mother of that child nArAyaNan will not enter narakam,
vyAkhyAnam
mAnida sAdhiyil thOnRiRRu Or mAnida sAdhiyai – a human being, who has been born in the species of human beings. AthmA, due to its past deeds, keeps taking birth in species such as dhEva [celestial], manushya [human bings], thiryak [animals] and sthAvara [botanical]. The reason for being born in the species of humans is to experience the results of both the sinful and the virtuous deeds [carried out in the past] and to earn a living. Hence, for a person, who has been born in such a species.
mAnida sAdhiyin pEr ittAl maRumaikku illai – Desiring a benefit, which is seen by the eyes [such as money or material], if the name of a person, who is under the control of his karma [past deeds], is kept, even if a few benefits may accrue in this birth [even this, mAmunigaL says, is doubtful], there is no benefit in future births. maRumai – adhrishtam, that which is not seen [it could be attaining paramapadham or getting into births repeatedly, in future].
vAnudai … – keeping the name of sarvESvaran, who uplifts those who are engaged with him. If the child were called as “Oh, SrImAn, who has nithya vibhUthi (spiritual realm, SrI vaikuNtam)! Oh gOvindha, who desires to protect leelA vibhUthi (materialistic realm)!”
nAnudai nArAnan – my nArAyaNan. For the pAsuram which begins with mANidasAdhi, since this word is at the beginning of the fourth line, in the place of ennudai (for the reason of edhugai, which is a poetic metric, related to rhyming, consonance etc), the term nAnudai is seen. This is similar to periya thirumozhi 1.6.9 “Unidaich chuvar vaiththu” (flesh is kept as the wall for this physical form), where, in the fourth line, the term nAnudaith thavaththAl has been mercifully used [instead of ennudaith thavaththAl, for the same reason of edhugai]. While the name refers to the child, whose name has been kept as nArAyaNan, due to his overflowing affection towards emperumAn, AzhwAr uses terms such as “nAyagan nAraNan” “nAnudai nAaNan” et al.
thiruvAimozhip piLLai says here that just as it has been mentioned in SrI bhAshyam jigyAsu adhikaraNam “aham arthO nachEthAthmA” (if the word aham, nAn, does not refer to AthmA, soul…], the word nAn here refers to ‘my’ only. It shows the name of paramachEthanan (supreme entity), nArAyaNan, who is the meaning of the word [in going with the saying that all the names refer to emperumAn only, through the concept of antharyAmi (one, who resides inside every AthmA)].
tham annai naragam pugAL – thus, the mother of the child will not come under the control of yama and will not enter narakam [hell]
We shall next consider the 5th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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