SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Fourth Centum >> Tenth decad
avathArikai
The svApadhESam says here that AzhwAr tells emperumAn “After creating the worlds, you had reclined in the milky ocean in order to protect the worlds created. To make yourself more easily approachable, you have come to kOyil[SrIrangam] and reclined here. You should protect me”.
paiyaravin aNaip pArkadaluL paLLi koLginRa parama mUrthi!
uyya ulagu padaikka vENdi undhiyil thORRinAy nAnmuganai
vaiya manisaraip poy enRu eNNik kAlanaiyum udanE padaiththAy
aiya! ini ennaik kAkkavENdum arangaththu aravaNaip paLLiyAnE!
Word-by-Word Meanings
pAl kadaluL – in kshIrAbdhi [milky ocean]
pai – having spread hoods
aravu in aNai – on the sweet mattress of thiruvananthAzhwAn
paLLI koLginRa – one, who is reclining
parama mUrthi – oh, one who is the supreme lord!
uyya – in order for all the AthmAs to take refuge and get uplifted
ulagu– worlds
padaikka vENdi – desiring to create
nAl muganai – brahmA, with four faces
undhiyil – in the lotus of divine navel
thORRinAy – you, who had created
vaiyam – ‘in the worlds
manisar – human beings
poy enRu eNNi – will not act within the boundary of the SAsthrams [sacred texts] which we have created’, thinking this way in your divine mind
kAlanaiyum – yama, who will punish them when they go beyond the ordained activities
udanE – immediately
padaiththAy – you had created.
aiya – oh, one who is the most apt relative!
ini – hereafter
ennai – adiyEn, who carries out mangaLASAsanam
kAkka vEndum – you should protect, such that I do not get caught in the way of harm from the servitors of yama.
Simple Translation
Oh, one who is the supreme lord, reclining on the sweet mattress of AdhiSEshan, with spread hoods, in the milky ocean! In order for all the AthmAs to take refuge under you and to get uplifted, you had created brahmA, in the divine lotus of your divine navel. Thinking in your divine mind “The people of the world will not stay within the boundary of SAsthrams [sacred texts] which are our orders” you had immediately created yama too, to punish them when they go beyond the boundaries. Oh, one who is the most apt relative! Hereafter, you should protect me, who is always engaged with carrying out mangaLASAsanam for you, such that I do not get harmed by the servitors of yama.
vyAkhyAnam
paiyaravinaNaip pARkadaluL paLLi konginRa parama mUrthi – thiruvananthAzhwAn (AdhiSEshan) has the nature of softness, coolness and fragrance, and he also has spread hoods, on account of contact with the divine form of emperumAn. Oh, one who is the paramaSEshi [supreme lord], who is reclining in thiruppARkadal (milky ocean) on top of that AdhiSEshan, thinking about various means for uplifting AthmAs, as mentioned in thiruvAimozhi 7.8.4 “uLLap palyOgu seydhi” (You are contemplating many thoughts in your divine mind for the protection of all AthmAs)! The word mUrthi would refer to both wealth and divine form. Here, it refers to wealth, through which it refers to emperumAn’s SEshithvam [being the lord of all]. Through this, the relationship is shown wherein while the AthmAs are unaware of, emperumAn, knowing about them, is contemplating the means to protect them, due to his relationship with them. Apart from being the protector for the world which emperumAn has created, AzhwAr mercifully mentions the benevolent act of creating him.
The svApadhESam says that through his ananthaSAyithvam [the nature of reclining on AdhiSEshan], emperumAn is radiantly manifesting his being the sarvasmAthparan [being superior to everyone else], upAyam [that he is the means to attain himself] and upEyam [that he is the ultimate benefit, for carrying out servitude to him]. Through this, it is made clear that the auspicious qualities of vyUham [emperumAn reclining in thiruppARkadal] are also manifested by periya perumAL in SrIrangam [constantly thinking of ways and means to protect AthmAs].
uyya … – AthmAs were without form and senses, without any knowledge about enjoyment [in samsAram] or attaining mOksham, without any distinction from achith [entities without the ability to think]. emperumAn desires to create the worlds such that AthmAs could get form and senses, take refuge under his divine feet and attain mOksham. As a prelude to that, oh, one who created chathurmukhan [brahmA, with four faces], who is the vyashti SrushtikarthA (one who creates the worlds, after emperumAn had initially created him], dwelling in the divine lotus of divine navel!
vaiyam … – Even when you had created the worlds, you had thought in your divine mind “The people on earth will not follow the boundaries ordained in the vEdhams. They are likely to engage with deceptive and discordant activities”. Oh, one who immediately created kAlan [yama, the lord of righteousness] such that “If the people go beyond vEdhams, we have to protect them even if it meant punishing them”! The term poyyar [those, who speak lies] has got shortened to poy in the pAsuram.
The svApadhESam says here that this proves that it is not difficult for emperumAn to get rid of the entities whom he has created [through creating yama, along with brahmA]
aiya – Oh, lord! Oh, one who is the supreme relative! Thus, this term mentions the relationship which is appropriate for protecting the AthmAs.
The svApadhESam says here that just as subhAlOpanishadh says “mAthA nArAyaNa pithA nArAyaNa bhrAthA nArAyaNa”, emperumAn is the relative without any cause [relatives in the world become relatives on account of one’s birth; emperumAn is a relative without such a cause].
ini ennaik kAkka vENdum – I am unlike the entities who are in paramapadham. Through your distinguished act of accepting me, I became distinct, such that I could not sustain myself if I did not carry out mangaLASAsanam to you. You should protect me from the servitors of yama, whose act of harming me is inimical to my nature of carrying out mangaLASAsanam to you.
The svApadhESam says here that AzhwAr tells emperumAn that since he has taken refuge under emperumAn’s affection, emperumAn has to protect him.
arangaththu aravaNaip paLLiyAnE – After creating the world, in order to protect the created world, you had mercifully reclined in the milky ocean. Isn’t the reason for coming to SrIrangam and reclining here, to protect those who have taken refuge under your divine feet?
The svApadhESam says here that emperumAn has come and reclined in SrIrangam in order to protect entities such as AzhwAr who cannot reach him in thiruppARkadal.
We shall next consider the 6th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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