Thirumaalai (35) – Thaavi Andru Ulagamellaam

இந்த பதிவின் தமிழ் பதிவை இங்கே காணலாம், நன்றி.

Thirumalai Till Now

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. .

Azhwaar’s Experience and Preaching

In the first three hymns (1-3) of this Divyaprabandham, Azhwaar enjoyed the experiences, graced by Emperumaan on him and in the subsequent eleven hymns, (4-14) Azhwaar was preaching us his experiences with Emperumaan. When people raised objections, Azhwaar responded to them to follow Sri Rama, by  saying “silaiyinaal ilangai setra devane devan aavaan”; and asked them to follow Sri Krishna, who is simple and easy to approach, by saying ‘katrinam meytha kazhalinai panimin‘; and finally asked them to follow Aranganathan, by mentioning ‘uybavarku uyyum vannam Thiruvarangam kaatinaan”. 

Favours from Emperuman to Azhwaar

Azhwar described the great favours he received from Periyaperumal in the next ten hymns, 15 to 24.

• Emperumaan clarified Azhwaar’s doubts on Paramathma, the most supreme concept among the twenty six concepts of our tradition (sampradhayam) in Meyyerke meyyanaagum.
• Emperumaan entered the heart of Azhwaar in 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, 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 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 only for the happiness of His devotees in Paayum Neer Arangam.
• Emperumaan made Azhwaar realise, that he missed experiencing Him for a such a long time, mainly because Azhwaar did not surrender to Him completely, which shattered Azhwaar, Panivinal manamadhu onri.
• Emperumaan made Azhwaar sing that we can simply follow what the Vedas had already said about Him and we need not toil to create anything new to speak about Him in, 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 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 Vella Neer parandhu paayum.

Naichyaanusandhaanam

After 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 only bad qualities in the next 10 hymns (25-34), which is the fourth subsection, known as naichiyaanusandhaanam in our tradition.

Devoid of any good virtue

In Kulithu Moondru Analai (25), Azhwaar mentioned 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 the needed qualifications and all and everything.

In Podhellam Podhu Kondu (26), Azhwaar mentioned that he did not do the normal poojas and singing slokas on Him, which anyone could have done, even if they were not qualified to practice, karma, gnana or bakthi yogams.

In “Kurangugal malaiyai nooka” (27), Azhwaar stated that he did not do any service similar to the ones done by squirrels and monkeys, with good intention during the Rama incarnation.

In Umbaraal ariyalaaha” (28), Azhwaar said that his mind did not think about Paramaatma as his saviour, like the elephant Gajendra, which was saved by Emperumaan. after a crocodile caught its legs.

• In Kulithu moondru analai (25) Azhwaar, said that he did not do prayers, using all or any of the three actions, thinking through mind, offering flowers by hands and reciting holy chants from mouth, to Emperumaan. In Podhellam Podhu Kondu (26), Azhwaar mentioned that he did not chant prayers. In kurangugal malayai nooka, (27), Azhwaar mentioned that he did not do any service. In Umbaraal ariyalaaha” (28) Azhwaar mentioned that he did not think of Emperumaan.
• Initially Azhwaar said that he did not use all the three actions together in his prayers, and said he had not done even one of them, in the subsequent hymns.

In Oorlien, kaani illai, (29) Azhwaar said that he did not have any association whatsoever, with any Divyadesams, as He is committed to protect all those who have any association with Divyadesams like chanting of Thirupallandu, or holding any piece of land for doing some service to Him.

Full of all bad qualities

The fourth part of Azhwaar’s Naichyanusandhanam, consists of ten verses 25 to 34, where Azhwaar says that he had no good qualities, in the five hymns from 25 to 29 and from 30 to 34, has all kinds of bad qualities.

In Manathilor thooymai illai (30), Azhwaar declared that he had all the bad qualities and there was no bad quality left in this world, which he did not have, as Emperumaan would have graced Azhwaar with moksham, as long as he did not have any bad qualities, even if AZHWAAR did not have any good quality.

In Thavathulaar thammil allen (31) Azhwaar said that he did not possess any of the means, that the Shastras meant for attaining salvation, like doing yagnas, or donating to others, instead he had wasted the birth, by drowning himself into the worldly pleasures, showing hatred towards everyone, thereby he became undesired even to his own relatives.

In the 32nd song Arthu Vandu Alambum Solai, Azhwaar states that he did not know or understand even a single way to reach Him. Azhwaar also stated about himself as a human being, who was unable to let go of what he liked, and behaved like a stupid, came in front of Emperumaan without knowing the reqiurements to reach Him and that was his stupidity.

In the 33rd hymn, Meiyellaam Poga Vittu, Azhwaar, sang about his lowly qualities and cried that he had nowhere else to go and came in front of Emperumaan, only due to Azhwaar’s desire for the Emperumaan’s mercy.

In the next hymn 34, Ullathey uraiyum Maalai, Azhwaar laughed at himself loudly, when he was trying to cheat Emperuman and his devotees, realised that he could never do that, as He knows everything directly by staying in the heart of everyone, which is the source of all the intelligence and origin of all thoughts. Azhwaar felt ashamed as he had also thought that he had moved away from Emperumaan.

Now let us move on to the next hymn.

Hymn 35 Thaavi Andru Ullagamellaam

Thaavi anru ulagamelaam, thalai vilaakkonda endhaai, seviyen unnai allaal, chikkena Sengan Maale ! Aaviye ! Amudhe ! endhan aaruyir anaiya endhaai ! Paaviyen unnai allaal paaviyen bhaaviyene ! (35)

Realizing that Azhwaar was leaving Him, Emperuman asked why he was leaving. Azhwaar told, with lies he approached Emperumaan, who knows everything and therefore decided that his presence in front of Emperumaan, was a disgrace to Emperumaan, and wanted to go with the ordinary people who did not know anything about Azhwaar, for many generation. Emperuman, in this song, says that He does not see any flaws in his devotees, whereas ordinary people will see all the flaws. Emperumaan said that He considers all the qualities of his devotees and says that it is always appropriate to approach Him. Azhwaar then asked were there any history or evidence for such instances. Emperumaan said as Thrivikarman, He crossed the three worlds with three giant steps, by placing His Holy feet (thiruvadi) on everyone’s heads, blessed them, and showed His limitless simplicity.

As mentioned in the previous verse, this song also reminds us of Nammaazhwaar’s Valavezhu ulagin in the first ten and fifth subsection of Thiruvaimozhi. Though Nammaazhvaar did a lot as mentioned in his paasurams, in the first Ten, from 1st to 4th subsections, Emperumaan did not show mercy on Nammazhwaar. Azhwaar thought that his faults were the reason for this and was trying to leave Emperumaan. In the third verse of the same subsection, Emperumaan showed Nammazhwaar His Trivikrama avathaaram , as “thisai ellaam Thiruvadiyal Thayon“, meaning that He spread His holy feet in all directions to bless one and all. In ““thanpaal manam vaikka thiruththi” (Thiruvaimozhi, 1.5.10), He made Azhwaar to stay with Him without leaving. Emperumaan showed Trivikrama Avataram to keep Nammazhwaar with him, and did the same to Thondaradipodi Azhwaar also, as mentioned in Thirumaalai (35).

Similarly, in the hymn Thiruvaimozhi (7.10.10), Swami Namazhwaar says, “sindhai matronrin thirathadhu allaa thanmai Theva Piraan ariyum, sindhaiyinaal seivathaan ariyaadhana maayangal onrum illai “ meaning that in his mind there is nothing other than the thoughts around Emperumaan and He knows that. Similarly Azhwaar says that whatever is done by the mind, there is nothing which is not known to Him. This is directly comparable to Thondaradipodi Azhwaar’s “vilavara sirithittene“. There, Nammazhwaar said that there is nothing other than Emperumaan in his mind and He alone knows that. Here Thondaradipodi Azhwaar said that his mind was occupied with many other things and there was NOT EVEN A single thought about Emperumaan and He alone knows that.

“Azhwaar praised Emperumaan , as his Lord, as He is the one who crossed all the worlds and placed His Holy feet (thiruvadi) on everyone’s head, when Mahabhali captured all the worlds, and Azhwaar would serve only Him and no other object. Azhwaar also praised Emperumaan with red eyes, Who is always on the side of His devotees, Who is like life to Azhwaar, is like nectar, and is the life of Azhwaar by staying as antharatma. Azhwaar said that he was a sinner and could never think of anyone else except Him”. The above is the direct explanation of the hymn.

Now let us see in more details in the following sections.

Thaavi

If announced in advance, the common people, called samsaris, with their egos for many years, would have refused and ordered not to have His Holy feet (His thiruvadis) on their heads. As told by Swami Nammazhwaar in Thiruvai Mozhi (10.10.2), “Thiruvaanai, nin aanai” meaning that the orders of Emperumaan are the instructions for the devotees indisputably, Emperumaan placed His Holy feet without asking anyone and grew very fast without anyone even knowing so there was not even a chance for anyone to refuse to have His Holy feet on their heads. Thaavi means ‘growing up fast’ so that He could touch everyone’s heads quickly and without anyone getting tired.

Anru

Azhwaar says “Anru”, to mean on that day, as the day, when Mahabhali captured the three worlds and thereby created a question on Emperumaan’s ability to protect His devotees and and when people also did not believe that Emperumaan would protect them.

Ulagamellaam

Emperumaan not only crossed the three worlds that were captured by Mahabhali, but also extended His holy feet the seven worlds including ‘Brahmaloka’, showing that He had grown up to touch all the living beings in every world, without any differences of superior(Vasishtar like) or inferior(chandaalargal). When Emperumaan went to Mahabhali as Vamanan, He requested for the land measured with His dwarfed three feet size. Mahabali agreed to give, considering the short size of Vamanan. However, Emperumaan grew while measuring, that His holy feet reached Satyalokham also, and covering everyone and everything under His holy feet. It shows that the desire of Emperumaan to protect everyone is immeasurable.

Thalaivilak Konda

Sahasra Seersha Purushaha, Sahasraksha : Sahasrapaad, Sa bhoomim, Visvato Vrutvaa, Atya Dishtad Dasaangulam (Purushasukta 1) means Narayana, known as Purusha, Who has innumerable heads, immeasurable eyes, and infinite feet, who surrounds the earth on all sides and extends over it to an infinite distance. So, it means He is all pervading the earth and also the ever-blooming all the upper worlds including Srivaikuntham. Here when Azhwaar says “Thalaivilaak konda’, that Emperumaan crossing all the seven upper worlds, when only crossing three worlds held by Mahabhali, was needed and that shows Emperumaan’s desire to protect one and all

Endhaai

It is worth noting here what Thirumangaiazhwaar, has said in Thirukurundandagam, Song 6, “Amarar Senni Poovinai“, which means the Holy Feet that are carried by the heads of Nityasoories. The reason behind Emperumaan placing His such glorified feet on all samsaaris who are not not interested in that glorified Holy feet , is the inseparable, inextricable relationship between Him and the jeevaathmaas. So Emperumaan touched the heads of every jeevathmaa of the above seven worlds without asking them so that they could all get Moksham. It is generally understood that there are nine types of relationships.

Azhwaar pays his debt of gratitude by calling Emperumaan as Endhaai, meaning My Mother, in stead of calling Him as my father, as this relationship with Emperumaan, which was unknown at That Time, when Emperumaan protected Azhwaar with His Thiruvadi, and it is only because of His efforts at That time, Now he knew the relationship with Him. In the 24th hymn of Thirupaavai “anru ivvulagam alandhaai adi potri, senru angu then Ilangai setraai thiral potri, ponra sagadam udhaithaai pugazh potri, kandru kunilaai erindhaai kazhal potri, kunru kudaiyaai eduthaai gunam potri, venru pagai kedukkum nin kaiyil vel potri, enrenrum un sevagame yethi parai kolvaan Inru yaam vandhom irangelor empaavaai” meaning, that

• On that day, You measured all the worlds with your Holy feet,
• went South to Lanka and won the war,
• kicked the golden chariot,
• threw away the maddened calf,
• lifted the hill as an umbrella,
• have the long sword in Your hand that conquers and destroys enmity

We are forever subservients to You, and for that we have come Today. Even though Aandal mentioned ‘on that day’ only once for the first incident, meant ‘on that day’ for each and every incident mentioned above. She recalled every incident which happened on different days and in different yugas, and came Today in front of Him as they wanted His grace.

It is not only for all these reasons, Azhwaar calls Emperuman as Endhaai, meaning that Emperumaan is His mother. Azhwaar was not knowing these relationships on his earlier days in this life or in his previous lives. Now he understood the relationship with Emperuman, Azhwaar paid gratitude by saying Enthai or my mother. Azhwaar goes on to say that it was because of the touching of his head by His holy feet on that day, Emperumaan protected him and because of this effort, Azhwaar realised his relationship with Emperumaan. It is the same kindness of a mother, who hugs her children and giving them comfort when they sleep, Emperumaan touched everyone’s heads, on that day, treating them as His own children. Hence Azhwaar called Him as endhaai.. Although even today the samsaris are not aware of their relationship with Him, Azhwaar remembered the same happily on their behalf.

Seviyen Unnai Allaal

Azhwaar, now knowing the simplicity of Emperumaan, declares that he would not leave Him and would not hold to another. He further said that if he had to leave Emperumaan, Azhwaar, should be either independent (swathanthran) without any favor from anyone, or dependent on another, ( bhaarathanthriyan) and he was certain that he would not suffer from these two defects.

The first part of Thirumanthiram, insists that we shall not be a slave to anyone and the second part of the Thirumanthiram, insists us not to assume being a master of our own. Azhwaar combined both the parts together “Seviyen Unnai Allal”, says that he will not serve external things as it has become a practice to serve Periyaperumaal.

Chikkena

The above word “chikkena” generally means ‘holding tightly’. Here Azhwaar uses this word “chikkena” to reinstate that whatever he has told earlier is applicable at all times, as long as his athma is alive, and for ever. Here we can recall Swami Nammazhwaar in Thiruvaaimozhi (2.6.1), “unnai pidithen kol chikkeneve”, which is on similar lines. Emperumaan who was worried about losing azhwaar also used the same word ‘çhikkene‘ to re-assure Azhwaar.

In Bhagavad Gita, Krishna says, Sarva dharman parityajya mam ekam charanam vraja, aham t va sarva paapebhyo mokshaishyami ma susa :”, which means, ‘Leaving everything completely to Me alone, the devotee attains Me and I absolve the devotees of all sins”. This is charama sloka in Bhagavad Gita, where Krishna gives assurance to all Jeevathmaa. In this hymn by using the word “chikkene”, Azhwaar is offering Abhayapradana, or giving an assurance, to Emperumaan, a guarantee from the danger of Azhwaar leaving Him.

Senkann Maale

These words do not refer to the natural red eyes of the Emperumaan. When Azhwaar said ‘Chikkena”, it refers to an unique redness appeared on the eyes of Emperumaan. In the previous hymn, (Thirumaalai 34), when Azhwaar mentioned ‘Velgi Poi’, meaning “shamefully”, Emperumaan was worried that Azhwaar might leave Him. But when Azhwaar said, “‘Seviyen Une Allal chikkena’“, in this hymn, Emperumaan’s fear was over and He could not contain His great love for Azhwar, which came through His eyes with bright shining light, that made His eyes Red. Due to His great love for Azhwaar, His eyes were stirred-up and they became big; hence when Azhwaar calls “senkann Maale, as big red eyed Perumaale.

In Kannum Sivandu, Periyavai Vayum Sivandu, (Thiruvaimozhi 8.8.1) Swami Nammazhwaar says that the eyes of Emperumaan are reddish, and this is not to articulate the natural color of His beautiful eyes, but refers to the exuberance after being with Nammazhwaar.

Here two incidents are taken as quotes from Ramayana. In Yuddha Kanta when Vibheeshna leaving Ravana and came in search of Rama, Sugreeva suggested that Vibheeshna should be killed as he was the brother of Ravana, and later when Hanuman requested Rama to allow Vibheeshna to to join them.

First is “Vadhyataamesha dheevrena dandena sasivais saha, ravanasya, nrushamsasya braatha hyesha vibheeshna (Yudtha Kantam, 17.29), in which, Sugreeva told Rama that he and his ministers would punish and kill this Vibheeshna as he was the brother of the cruel Ravana. These words of Sugreeva were taken equivalent to the words of Azhwaar, “velki poi‘ in the previous hymn. On both the occasions the holy heart of Emperumaan was hurt very badly.

Then when Rama heard the opinion of others, Hanuman, the son of Vayu, said that Rama may accept Vibheeshna as our own person (17.67). Atharama: prasannathma sruthva vayusuthasya ha, pratya bhaashata durthasha sruthavanatma nisditham (Yuddha Kantam, 18.1). In this sloka, the author says that the strong Rama’s heart was pleased with the words of Hanuman, which is very much similar to the feelings of Periyaperumaal when Thondaradipodi Azhwaar mentioned the words “Chikkene Sengan Maale”. According to the commentator these words of Hanuman and Thondaradipodi Azhwaar were like giving protection to Sri Rama and Periyaperumal respectively.

Combining Senganmaale and seviyen unnai allaal, we can interpret that as after getting Azhwaar by His side, Emperumaan felt very happy out of His love towards Azhwaar, and His holy face blossomed, and after having had the dharsan of such a blossomed face, Azhwaar wondered if he could go anywhere else.

Aaviye

Azhwaar said where he would go after leaving Emperumaan, who is very much like his life. Azhwaar did not consider prana (life) as a state of air. As Swami Nammazhwaar said in Tiruvaimozhi (7.2.9), “en Thirumagal Ser Marvane ennum ennudaya aaviye ennum”, to mean, that the Mahalakshmi united Sriman Narayanan Himself is his soul.

Amuthey

Azhwar thinks of Emperumaan, not only as his soul, just necessary for life, but also as an elixir for life that protects his very life from death.

Enthan Aaruyir anaiya Enthaai

He says that Emperumaan is his soul. The idea is that without the soul, that is the Emperumaan, he could not live outside with a mere body.

Azhwaar calls Emperumaan as His mother (Enthai), because he thought that Emperumaan was not approachable and wanted to leave Him, but He made sure that Azhwaar did not move away from Him and perish, by demonstratring that He was Swami by keeping Azhwaar with Him.

One of the virtues of Emperumaan, ‘Vatsalyam‘ is to accept His devotees despite their faults and defects. It is like the affection towards the newborn calf, shown by the mother cow, who licks it with desire and affection without disgust, Emperumaan showers His love and affection on his devotees.

Here, Azhwaar says that Emperumaan who demonstrates His virture, Vatsalyam, or compassion towards the devotees, is the red-eyed Lord, ‘Senkanmal’. Azhwaar also says that He is the life for him. Further Azhwaar says that He is like the sweetest elixir, Who is his soul and leads him on the right path like his mother. Azhwaar finally says that he could not go anywhere by leaving Emperumaan, who has such virtues and glories.

Paaviyen Unnai Allaal

Worrying that his words in the previous hymns, namely, ‘Iyane Arangane’ (33) and ‘Ennai Aaludaiya Kove” might be taken as untrue, Azhwaar declared that he would not think of anything else other than Emperumaan, by “‘Paaviyen unnai allaal“, meaning, ‘being a sinner, he will not look at anything other than Him’.

Paaviyen Bhaaviyene

Azhwaar explains that the reason why he wanted to walk away from Emperumaan, who had touched everyone’s head with his Holy Feet, rather than leaving sinful common people, (samsari), was because of his sins. The second ‘Paviyene’ given by Azhwaar, confirms what he said earlier that he would not think of anything but Emperumaan.

Azhwaar used the word ‘pavi’ twice, as in “Paviyen Paviyene” to refer to the high number of sins committed by him. It can also be said that the reason why he wanted to leave Emperuman was because of the amount of sins he had committed, in spite of the fact that Emperumaan who never look at the crimes done by His devotees or Who never hate even those who hate Him.

Out of these two sins, the first sin is that Azhwaar wanted to destroy himself by turning away from Emperumaan. Azhwaar felt that his leaving Emperumaan might even make Emperumaan disappear, resulting in all the jeevathmaas disappear, as Emperumaan is the soul for all jeevathmaas. So Azhwaar felt that his turning away from Emperumaan could result in destroying the whole world, which could be the second sin, the reason for the second “paaviyen”.

With this song, the fourth part, Naichanushantanam, ends with Thondaradippodi Azhwaar saying that he had no good qualities and possessed all bad qualities. The next part will take us to the most important and interesting part of the Thirumalai, blessed by Azhwaar. We can catch up on the experience of the next hymn of Azhwaar in our next weblog. Thanks.