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periyAzhwAr thirumozhi >> Fifth Centum >> Second Decad
avathArikai
In the earlier pAsuram, AzhwAr had said that he is not under yama’s control. In this pAsuram, he says that he does not have any connection with his physical form, which is the root for coming under yama’s control. Alternatively, he had said in the earlier pAsuram, “mUdhaRivALar mudhalvan” (emperumAn is the lord of nithyasUris). In this pAsuram, he says that emperumAn created knowledge for him. Yet another interpretation – AzhwAr had, in the earlier pAsuram, said adiyEn [servitor] about himself. In this, he says that emperumAn accepted servitude from him.
In the svApadhESam, it is mentioned that emperumAn removed AzhwAr’s dhEhavaSyathai [being under the control of physical form] and created knowledge and put that knowledge into practice.
vayiRRil thozhuvaip piriththu vanpulach chEvai adhakki
kayiRRum akkANik kazhiththuk kAlidaip pAsam kazhaRRi
eyiRRidai maN koNda endhai irAppagal Odhuviththu ennaip
payiRRip paNiseyyak koNdAn paNdanRu pattinam kAppE
Word-by-Word Meanings
maN – earth
eyiRRidai – in [his] tusks
koNdu – one, who mercifully lifted
endhai – one, who is my lord
vayiRRil thozhuvai – imprisonment of being in the womb
piriththu – removed
pulam – sensory perceptions
van sEvai – strong bulls
adhakki – controlling them
kayiRum – nerves
akkum – bones
ANi – the gross physical form
kazhiththu – removed
kAlidaip pAsam – affection towards the limb which is in the form of a deer’s hoof
kazhaRRi – removed
irAp pagal – night and day
Odhuviththu – instructing me that SEshathvam [servitude] is svarUpam [basic nature of AthmA]
payiRRi – making that to be practiced fully
paNi seyya – to carry out servitude forever
ennai – me
koNdAn – he mercifully accepted
paNdu anRu – my physical form and AthmA are not like the way in which they were earlier
pattinam – this AthmA
kAppu – is protected by sarvESvaran
Simple Translation
My lord, who mercifully held earth on his tusks [at the time of deluge] removed my imprisonment of living in womb. He controlled my sensory perceptions, which are like strong bulls. He removed my gross form, which is made of nerves and bones. He removed my subtle form too. He removed my affection towards [women’s] limb which appears like the hoof of a deer. He taught me night and day regarding my nature of being a servitor, making me to bring it under practice. Thus, he mercifully accepted my servitude, forever. My physical form and AthmA are not similar to the way in which they were earlier. The AthmA is now protected by ISvaran.
vyAkhyAnam
vayiRRil thohzuvaip piriththu – removing the imprisonment of inhabiting the wombs. thozhu – chain. Imprisonment is also a form of chin.
vanpulach chEvai adhakki – sensory perceptions, which are like strong bulls; adhakki – subduing. This is similar to periyAzhwAr thirumozhi 4.5.7 “sEvadhakkuvAr pOla” (subduing bulls) and as said in thirumAlai 1 “kavalil pulanai vaththu” (Keeping the sensory perceptions under control).
kayiRRUm akkANi kazhiththu – removing the desire from physical form which is made of nerves and bones. akku – bones.
kAlidaip pAsam kazhaRRi – servitors of yama will come with their lasso [to grab the jIvAthmA] in their hands, tie down the jIvAthmA, starting with his legs first and make him fall down such that the face touches the ground. This is similar to the meaning in periyAzhwAr thirumozhi 4.5.7 “pin munnAga izhuppadhan munnam” (Before the servitors of yama drag the jIvAthma, with his face falling on the ground). Alternatively, the verse kAlidaip pAsam kazhaRRi could be explained as: kAl – wind; pAsam – the subtle form which holds AthmA; this subtle form would be impelled by the five prANans [five types of air in the physical form, viz. prANa, apANa, vyAna, udhAna and samAna]. The term akkANi refers to the gross form; the term kAlidaip pAsam refers to subtle form. Thus, removing both the gross and subtle forms of the AthmA, as mentioned in SarNAgathi gadhyam “sthUla sUkshma rUpAm visrujya” (Removing the gross and subtle forms of this prakruthi (physical form made of primordial matter) similar to removing a torn dress). Another interpretation: the term kAlidaip pAsam would refer to desire in worldly pursuits, which are like a bondage on the feet. Yet another interpretation: kAlidaip pAsam would refer to a specific desire towards a limb [of a woman] which is in the form of a deer’s hoof.
eyiRRidai maN koNda endhai – just as emperumAn had lifted earth, which had got caught in the danger of deluge, my lord lifted me, free from the control of physical form.
irAp pagal Odhuviththu – [instructing] at all times, without distinction between night and day.
Odhuviththu – teaching me; instructing that inhabiting a womb, being under the control of sensory perceptions, being under the control of karma [past deeds], being under the control of yama are all to be given up. Instructing that his sarvaSEshithvam [being the recipient of servitude from all] and nirathiSaya bhOgyathvam [unlimited enjoyability] mentioned in the previous pAsuram are his basic nature.
payiRRi – ensuring that this is followed in practice. This is similar to thiruvAimozhi 2.9.3 “seyyEl thIvinai enRu” (ensuring that I do not indulge in sins (activities which are forbidden in SAsthrams)).
In the svApadhESam, it is mentioned that it was put in practice such that it became vAsanA, imprinted firmly in the mind, never to be forgotten ever.
paNi seyyak koNdAn – getting the benefit of having been instructed. Deciding in his divine mind that “We shall accept permanent servitude” and mercifully accepting servitude from AzhwAr.
In the svApadhESam, it is mentioned that emperumAn accepted servitude from AzhwAr which was in the form of carrying out mangaLASAsanam, forever.
paNdu anRu – Not like earlier times, when I was carrying out servitude to my sensory perceptions. This is similar to thiruvAimozhi 7.1.2 “ennai ALum vankO” (You are using the five strong five senses against me, to harm me continuously).
pattinam kAppE – today, I have protection. This supplements the meaning which has been mentioned in periyAzhwAr thirumozhi 5.4.4 “en kOl Adik kuRugappeRA” (yama will not come anywhere near the place where my sceptre is prevailing). Since the term irAp pagal refers to night and day time without any distinction, this confirms that emperumAn has instructed AzhwAr [who resides in SrI villibuththUr], considering it as nithya vibhUthi [in nithya vibhUthi, the entity ‘time’ does not exist].
In the svApadhESam, it is mentioned that when emperumAn was protecting AzhwAr, AzhwAr was protecting emperumAn; thus, protection came about for both.
We shall next consider the 4th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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