Thirumaalai-Oorlien kaani illai-Hymn 29

இந்த பதிவின் தமிழ் பதிவை இங்கே காணலாம், நன்றி.

As the saying goes “Thirumaalai (the prabandham) ariyaadhaar, Thirumaalaye (Perumalai) ariyaadhaar”, we all need to learn and understand Thirumaalai , sung by Thondaradipodi Azhwaar, to know more and more about Perumal/Emperumaan.

In the first three hymns of this Divyaprabandham, Azhwaar enjoyed the experiences, graced by Emperumaan on him and in the subsequent eleven hymns, Azhwaar was preaching us his experiences with Emperumaan or Paramathma. When people raised many objections, Azhwaar responded to them to follow Sri Rama, by “silaiyinaal ilangai setra devane devan aavaan”; and asked them to follow Sri Krishna, who is simple and easy to approach, as ‘katrinam meytha kazhalinai panimin‘; and finally Aranganathan, by mentioning ‘uybavaruku uyyum vannam Thiruvarangam kaatinaan”. 

Still people did not follow Azhwaar, he decided to move on to describe the great favours he received from Periyaperumal in the next ten hymns, 15 to 24.

• Emperumaan clarified Azhwaar’s doubts on the concept of Paramatma, the supreme most concept among the twentysix concepts of our sampradhayam in the hymn Meyyerke meyyanaagum.
• Emperumaan entered the heart of Azhwaar in the next hymn Soodhanaai Kalvanaai, and made Azhwaar’s devotion and affection towards Periyaperumal to swell.
• Emperumaan melted the hardened heart of Azhwaar and graced Azhwaar with His dharsan and blessings, in spite of Azhwaar’s belief that he was not worth to receive any favours from Periyaperumal in the next hymn, Virumbi ninru.
• Emperumaan nullified Azhwaar’s long time loss of not seeking Emperumaan’s dharsan and made Azhwaar to worship Him, which made Azhwaar’s eyes to pour out tears of joy, in the next hymn, ini thirai thivalai modha.
• Emperumaan created the four directions and kept His holy parts of His form in each of these directions so that He can be worshipped to get abode / Moksham in Kuda Thisai mudiyai.
• Emperumaan made Azhwaar happy by making him realise that His lustrous and effulgent Holy form and parts are for the happiness of His devotees only in the next hymn, Paayum Neer Arangam.
• Emperumaan made Azhwaar to realise, that he missed experiencing Him for a such a long time, mainly because Azhwaar did not surrender to Him completely, which shattered Azhwaar, in the next hymn, Panivinal manamadhu onri.
• Emperumaan made Azhwaar sing that we can simply follow what the Vedas and our Acharyaas had already said about Him and we need not toil to create anything new to speak about Him in the next hymn, Pesitre pesal allaal.
• Emperumaan showed the beauty of His reclining posture to Azhwaar in Thiruvarangam, that made Azhwaar to realise that he would not live without His dharsan, in Gangaiyil punidhamaaya.
• Emperumaan made Azhwaar to realise and sing that he did not have any pre-requisites for total surrender, and that helped Azhwaar to get prepared for total surrender to Him in the last hymn of this sequence, namely, Vella Neer parandhu paayum.

These are the first three subtopics of Thirumalai, namely, Azhwaar’s experience (1-3), Azhwaar’s preaching based on his experience (4-14), and the favours graced by Him to Azhwaar (15-24).

Now Azhwaar sings that he did not have any good qualities but had only bad qualities in the next 10 hymns (25-34), which is the fourth subsection, known as naichiyaanusandhaanam in our tradition.

In the first hymn of this subsection, Kulithu Moondru Analai (25), doing Naichiyaanusandhaanam, we saw Azhwaar mentioning that he did not have any of the qualification that were needed to practice Karma, Gnana or Bakthi yogams (Actions, Knowledge or Devotion) and Azhwaar requested Periyaperumal to bless him with everything including the qualifications onward.

In the next hymn, Podhellam Podhu Kondu (26), we saw Emperumaan asking Azhwaar, that he could do the poojas and singing slokas on Him, which anyone could do, even if they were not qualified to practice, karma, gnana or bakthi yogams. We also saw Azhwaar mentioning that he did not do them as well.

After hearing Azhwaar say that he did not do any good deeds that humans could do, Paramathmaa stated that He accepted the services that were carried with good intention by squirrels and monkeys, when He took Rama incarnation, the same way as He accepts the services of Nithyasoories, like Vishwaksena, Ananthazhwaan and Garudazhwaar in Paramapadham. When Periyaperumal inquired Azhwaar whether he had done any such thing with good intentions, Azhwaar responded negatively in the hymn “kurangugal malaiyai nooka” (27).

In the hymn Kulithu moondru analai (25), Emperumaan asked Azhwaar, if he had done prayers using all the three elements, thinking through mind, offering flowers using hands and reciting holy chants using mouth. In the next hymn, Podhellam Podhu Kondu (26), Emperumaan asked Azhwaar whether he did prayers using his mouth, by reciting holy chants. In the next hymn kurangugal malayai nooka, (27), Emperumaan asked Azhwaar whether he had served with his hands and legs, like the monkeys and squirrels. In the next hymn, Umbaraal ariyalaaha” (28), Emperumaan asked Azhwaar whether his mind had thought about Paramaatma as his saviour, like the elephant Gajendra when a crocodile caught the legs of the elephant and was saved by Emperumaan. Azhwaar responded negatively like how did in the previous hymns.

So, initially Emperumaan asked Azhwaar whether he has done all the three together, when Azhwaar replied negatively, Emperumaan started asking about each one of them in each of the subsequent hymns.

Now let us move on with the next hymn.

Hymn 29

Oorlien, kanni illai, uravu matroruvar illai, Paaril nin paadha moolam patrilen Parama Moorthi, Kaaroli vannane (en) Kannane kadharukinren, aar ular kalaikan amma Arangamaa nagarulaane (29)

Perumal asked, if Azhwaar had thought about Him as the protector, Azhwaar replied negatively, unlike the elephant Gajendra who thought of Emperumaan as its saviour, when it was in trouble as in the previous hymn. Now in this hymn, Emperumaan is asking, if Azhwaar atleast had any association with His Divyadesams, and Azhwaar, like previous paasurams, replied negatively. Emperumaan is checking whether Azhwaar had any association with divyadesams as He has committed to protect all those who have some association in places like Salagramam, Ayodhya, Thiruvarangam, such as birth or chanting of Tirupallandu, or holding any piece of land for doing some service to Him, or bought a piece of land by him independently; azhwaar denied all in this hymn.

Azhwaar was neither born nor lived in those eternal divyadesams of Emperumaan’s; did not have the privilege of performing services to Him in those places; had no relatives in those divine lands and did not even know anyone else; he had not taken refuge on the holy feet of Emperumaan, which are the only shelter for all, those, who have no support in this world. Azhwaar called Him as his dear and the leader of all, who is in the hue of dark rainy clouds and cried in deep sorrow, as to who else would solve his grievance except Emperumaan. This the direct meaning of this hymn. Now let us go into a little bit more details.

Oorilen

What Ahwaar mentions as ‘oor‘ is not commonly known ordinary ‘oor’ or town, but those divyadesams like Saalagraamam, Ayodhya, Thiruvarangam, where Emperuman resides forever. Azhwaar says that the town where he was born and lived, does not offer Moksha. If all cities can give abode, all will attain the abode. There is no evidence for that, in our vedas, ithihaasams and puranams. This is the reason why Azhwaar meant divyadesams when he just mentioned Oor or town.

But the Divyadesams can bestow that moksha, as told in Aranya Kaanta in Valmiki Ramayana, (1.20) sages tell Sri Rama that they deserve to be protected by Sri Rama because they live in His territory. They continue to say that whether they live in the city or in the jungle, Rama is the master of the people, and He was our king ” in Dandakaranya. In the same way, in Uthara Kaanta, (109.22) there was not a single living being was found in Ayodhya, and is mentioned that all living beings followed Rama which meant that all got moksha by following Rama. According to the Garuda Purana, in verse 11, it says that this land is holy and sacred, and leads the people to reach moksha and people who live here could attain all the desired things. In this way, the divyadesams where Emperumaan lives for ever, are the means for moksha.

In Thiruvaaimozhi, (7.5.1) verse, “Karpar Ramapiranai Allaal”, Swami Nammazhwaar, says that Sri Rama took all the living beings from grass to ants, without missing anything, from Ayodhya to Sri Vaikuntham in, “purpaa mudhalaa pul erumbu aadhi onru indriye, narpaal Ayodhiyil vaazhum sara asaram mutravum narpaaluku uythanan“. Similarly, Kulasekara Azhwwar in his Perumal Thirumozhi (10.10) sings that Sri Rama took everything from Ayodhya to Vaikuntha as “anru saraa asarangalai Vaikunthathu yetri“. So, any association with divyadesams is bound to give salvation. Therefore what Thondaradipodi Azhwaar meant here as Oor is only divyadesam and not a normal town.

Kaani Illai

Emperumaan asked Azhwaar, if not born in a divyadesam, had Azhwaar at least got some land there, as a right to perform holy rituals like chanting Thirupallaandu, forming a garden (nandavanam) or making garlands and offering the same to Emperumaan. Emperumaan queried, that those lands could either be purchased by Azhwaar or donated by someone to perform those services, which are generally called as Kaani Land. Azhwaar denied that he did not hold any land in divyadesams, to indicate that he did not have any association with divyadesams, because of which Azhwaar could get uplifted.

Uravu Matru Oruvar Illai

Emperuman tried to find, some reason to protect Azhwaar. He enquired Azhwaar, if he had not born in a divyadesam or did not hold any land in divyadesams,

• did Azhwaar have any relatives in divyadesams; or
• was Azwaar associated with anyone, and along with them, taught or listened to divine mantras in divyadesams, or
• Had Azhwaar or his relatives have given their girls, or taken, girls through marriage, in divyadesams.

But Azhwaar denied all of the above.

When Azhwaar mentioned Uravu illai he meant that he did not have close relatives in those divyadesams. Similarly by matru oruvar illai, he meant, that he did not have any distant relatives or friends in those divyadesams.

Paaril

Paaril means ‘this world’. When Azhwaar said that he did not have a place or town, Emperumaan asked him about his town, to which Azhwaar replied that he came from a place with the cruelty of infinite suffering, from where one’s food is robbed by seven people and one’s clothes by seven people. In the third Thiruvandhadhi (51), Peyaazhwaar, described the Paramapadham as Kalangaa Perunagar, to mean that Paramapadham is a great place free of perplexing lust and wrath and where everyone is without worries. So according to Thondaradipodi Azhwaar , all places except Paramapadham are towns that make people unclear.

Nin Paadha Moolam Patrilen

Azhwaar says he has no association with the holy feet of Emperumaan that are the support to those who are helpless. Here the commentator takes the history of Kakasuran from the Sundara Kanta (38-33) in the Ramayana. Kakasuran, who was abandoned by his father, mother, Maharishis and gods, ran around the three worlds, then surrendered to Rama Himself, who had sent the Brahmasthra. Azhwaar says that he has become unwanted to the holy feet of Emperumaan, who could give protection to even those who committed adultery, being targetted by the Brahmastra but later surrendered to Him, like Kakasuran. This highlights the kindness of Emperumaan. Azhwaar feels that He is in disadvantage in every aspect, hence Emperumaan might think that Azhwaar might have lost the blessed chance of attaining Him.

The following words in the hymn, explain the response to the above to Azhwaar.

Parama Moorthi

Azhwaar felt that he did no have any means to protect himself, but Emperumaan has many of those means to protect him. The word Parama means that He who has no superior or equals and Moorthi means idol. Emperumaan is the Lord / Swami to all, and He would be known as Paramamoorthy, as who protects everyone. Azhwaar says that He would be remembered as Paramamoorthy, only if He protects Azhwaar, His devotee. The commentator says that Azhwaar queries to Emperumaan, would it bring a blemish to Emperumaan’s leadership attribute if He does not accept His devotees. To this Emperumaan, replied, to Azhwaar, as, should not the devotees also realise that they are required to do services to Him. To that, Azhwaar said that even during the time of the great deluge, Emperumaan protected all of them without them knowing or remembering that they are subservients to Him and that can not be changed by any one. Azhwaar puts forth his thought, that because He knows the relationship between Him and them, He will make them understand that they are subservients to Him and and correct them.

Kaaroli Vannane

Emperumaan listens to Azhwaar and asks him what would be the way to give him moksha or Siddhi and Azhwaar answers that His beauty alone is the way. As in the 16th verse of Thirumalai, ‘aadharam peruga vaitha azhagan’, meaning that His beauty kindles the interest towards Him; Azhwaar says that first, His beauty arouses the curiosity of a devotee and that interest creates the way to reach Him. Azhwaar confidentally says, when Emperumaan is with that beautiful form, he will not have any shortcomings in his services to Him.

Kannane

Azhwaar says that such beauty is not in the unattainable Paramapadham or in Sri Vaikuntham. Emperumaan has taken many incarnations for His devotees like Azhwaar, to show and exhibit His simplicity and accessibility and suitable to being called Parama Moorthi. Since He is luminant Kaaroli Vannan, He starts the interest in His devotees towards Him, shows the path towards Moksham and epitome of simplicity, hence Azhwaar called Him Kannane here. Azhwaar says further that He is true to His stature in, simplicity, accessibility with added beauty, there is no constraint for Azhwaar to do his services to Emperumaan. In some places, it is also mentioned as En Kannane, meaning my dear Kannan. The overall meaning is same whether it is mentioned as En Kannane, or Kananne.

Katharukindren

Kathrukindren means that ‘Iam crying out loudly in distress’. Azhwaar says that he is crying like those, who think about these glories of Emperumaan, follow means like Bakthi , Karma or gnaana and feel that they are getting delayed in getting their turns for moksham.

Aar ular kalai kann

Azhwaar was wondering the various reasons on why Emperumaan was not protecting him when he was crying out.

• Does He think that someone else would come and protect Azhwaar and that is why He is delaying
• Does He think that Azhwaar, who does not have anything, would be able to protect himself,
• Can anyone else protect Azhwaar, when Azhwaar himself knows that he does not have anything to protect himself and no one else knows that, more than Azhwaar.

Thus, Azhwaar asks who else could remove his sufferings, as ‘aar ular kalai kann’

Amma

Azhwaar is distraught, and cries out Amma, if Emperumaan’s property, Azhwaar himself is wrecked, would not that be a loss to Emperumaan himself.

Aranga Maa Nagar Ulaane

Azhwaar says that he may not have cried, had Emperumaan, who is the possesser of Azhwaar, is not near to him. But when He is awaiting eagerly, in this world, in Thiruvarangam, for someone to come and surrender to Him longingly, with in this world, how Azhwaar could not cry out.

Thanks and let us catch up soon in the next hymn.