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Thirumaalai – 37 Thelivilaa

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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

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

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 everything including the qualifications onward.

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 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.

Paramathmaa’s Good things to all

In the next hymn 35, Thaavi Andru Ullagamellam” Emperumaan crossed all the worlds and spread the image of His Holy feet (thiruvadi) on all heads, thus bestowing each and everyone moksham, without anyone asking for His favour.

In the next hymn 36, ‘Mazhaikku Andru Varai’, Emperumaan carried the Govardhana mountain as an umbrella in His right hand, to protect the cow, the calf and everyone, even before the trouble and who were under the threat of the heavy rain of stones caused by Indra for seven days in Vrindavan. But azhwaar who did not get immediate Grace from Periyaperumaal, was afraid of hostile things, that could surround him in this world, called out with a loud voice so that Periyaperumaal could not lay down peacefully in Thiruvarangam, and everyone watching this, melted into water seeing the cries of Azhwaar.

Now let us move on to the next hymn.

Hymn 37 Thelivila kalangal neer

Thelivilaa kalangal neer soozh Thiruvarangathul ongum, oli ulaar thaame anre thandhaiyum thaayum aavaar; eliyadhor arulum anre emthirathu Empiraanaar, aliyan nam paiyal enaar ammavo kodiyavaare (Thirumaalai 37)

Is not Periyaperumal in Thiruvarangam, radiant with brilliant Tejas, both our father and mother, encircled by the murky and tumultuous Cauvery? All that is needed from Him, in my situation, is to bestow a serene, gentle look upon me. Yet He, my benefactor, has not spoken a word, ‘Azhwaar is our child, deserving of Our compassion.’ Alas, His sacred heart seems utterly unmerciful. Such is the essence conveyed by this hymn.

Even as Azhwaar wept, Periyaperumal remained unmoved, offering no words of comfort. Azhwaar wondered if Emperumaan’s silence suggested the presence of other protectors for Azhwaar, or if it implied that Azhwaar was still attached to worldly desires. Azhwaar believed survival was possible if only Emperumaan acknowledged him as His child. It was disheartening for Azhwaar that Periyaperumal, without offering even this solace, could remain so indifferent as to sleep through his cries.

Now let us see more details in the following sections.

Thelivila kalangal

Water becomes clear only when there is a change in the inflow. As the floods increase, the Cauvery remains turbulent. The Azhwaar, too, was as perplexed as the tumultuous river, troubled by the inability to reach Emperuman and disturbed by his love even after meeting Him. In the same way, the Kaveri feels unsettled before arriving at Srirangam, anxious about meeting Periyaperumal, and saddened upon departure. Hence, the Azhwaar observes that both living and non-living beings equally experience disturbance.

Neer Soozh

‘Adhanil Periya en Avavara soozhndhaai‘ (Thiruvaimozhi 10.10.10) says that Emperumaan surrounds the Azhwars with great love. Similarly, Kaveri surrounds Periyaperumal in this Thiruvarangam with great love.

The Ocean Thirupaarkadal is the Father, and I, the Kaveri River, am the Mother; Sriranga Nayaki is the Daughter, and Periyaperumaal is the Son-in-law. Kaveri is concerned about the right gifts to present Them. She carries in her hands, represented by the waves of the river, shining ‘chamaras’ (flying whisk), ‘pacchai karpooram’ (edible camphor), sandalwood, and beautiful pearls and gems for the Son-in-law and Daughter. We can recall the sloka from Parasara Bhattar that says the glorious Cauvery should be used for His Holy bath.

Every mother in the world desires to present fitting gifts to her daughter and son-in-law. In this narrative, Sridevi Pirattiyaar, the deity of wealth and sovereign of riches, or Sriranga Naachiyaar, is the Daughter. The groom is the exceedingly handsome Azhahiya Manavaalan, the finest of all; the bride’s father is Thirupaarkadal, the realm of exquisite gems; I am the river Cauvery, the mother, more sacred than the Ganges. Bhattar narrates that amidst such supreme entities, she, carrying camphor, sandalwood, and pearls in her hands (the waves) as offerings for her Daughter and Son-in-law, advances with the hesitance of a mad elephant.

Thiruvarangathul ongum oli ullaar

Azhwaar compares the rarity of seeing a riverbed after a flood to the difficulty of discerning the real beauty of Periyaperumal adorned with radiant light. He observes that in Paramapadam, His presence is like a light during day time, but in Thiruvarangam, it shines even brighter, like a light piercing the darkness of night. This divya desam, Thiruvarangam, aids the common man in attaining moksham. Azhwaar notes that while Paramapadha Nathan is like one sun among many in the company of Nithyasoories, resulting in diminished brightness, whereas His presence in Thiruvarangam is intensely bright, offering protection to the samsaris who endure the trials of everyday life, akin to a brilliant light in the night, its luminosity magnified.

Oli ulaar thaame andre thandhaiyum thaayum aavaar

Subhalopa Upanishad (16), says, that Narayana, is the mother and the father, the siblings, the abode, the route to moksha, the friend and the attainer in moksha. Here azhwaar calls that Narayanan, as ‘thaame’. Azhwaar says that He is not the Parampada Nathan who is generally common to all; He is not the one, Who is in Vyuga or Vibhava incarnations as seen by some people, and He is not the one, in Archavathaarams in other places or Who is not the one as seen by other Azhwaars; Instead He is Periyaperumal in Thiruvarangam, Who is this azhwaar’s own father and mother. Azhwaar was wondering, when Periyaperumaal was not talking to Azhwaar, thinking that Azhwaar has other relatives apart from Him, when actually He is the only relation to Azhwaar.

Here we recall the meaning of a verse from the Mahabharata (192.56). When Dharma was in exile and faced danger, Lord Sri Krishna and Satyabhama visited him, along with many sages like Parasara and Markandeya. In their gathering, Dharma asked the sages why, despite following all dharmas, he suffered while others like Dhuryodhana, who ignored dharmas, were happy. The sages advised Dharma to perform more dharmas, but Markandeya suggested surrendering to Lakshmi Nathan, who is the ultimate source of all beings. He stated that true bliss comes from surrendering to Madhava, the natural relative of all His followers, and that any actions apart from this would lead back to the cycle of worldly life, or samsara. This directly addressed Dharma’s query.

Parasara Bhattar said to his younger brother Seerama Pillai this sloka and its meaning when he was suffering. Periyaperumal is the only one who does likeable things like a mother and good things like a father and this is what Azhwaar meant, when he said Periyaperumal is my father and mother.

Eiyathor arulum andre emthiraththu

In my case there is no need to do hard things to protect me, as you did for the Aayars in Brindhavan and Ayarpaadi. Azhwaar says that he was not asking for any other benefit other than Him. According to Azhwaar, Emperumaan may be thinking that Azhwaar may want some other benefits which were reasonable that could be granted to him at an appropriate time and hence He might be keeping quiet.

Azhwaar expressed that Emperumaan does not need to wield the bow for Azhwaar’s protection, as He did for Vibishana and others; nor does He need to carry the Holy stick (Kollaamaakkol) as with the Pandavas. Azhwaar believes that all that is required for his protection is a mere serene glance from Emperumaan.

Empiraanaar

Azhwaar laments that Emperumaan, despite being benevolent, has not bestowed upon him a comforting glance. Yet, Azhwaar remembers the aid previously provided by Periyaperumal. He acknowledges that Periyaperumal remains a benefactor, even without offering a soothing look at present. Azhwaar seeks the grace of receiving this kindness as well. Among Periyaperumal’s past benevolences, he enlightened Azhwaar about their bond and the realization that Periyaperumal is the savior for attaining moksha. Even now, He responds to Azhwaar’s pleas and draws him close.

Aliyan nam paiyal

When Emperumaan inquired about the next favour Azhwaar desired, he replied that ‘Ali’ signifies grace, and ‘Aliyan’ denotes one who is deserving of His grace. Azhwaar wished to be deemed worthy by Emperumaan and to receive blessings from Periyaperumal (Thiruvarangan), aspiring to be His son so that he might be endowed with His benevolence. However, when Emperumaan addressed Azhwaar as ‘Azhveer’ instead of as His child, Azhwaar was disheartened. Azhwaar pondered if being recognized as Emperumaan’s son, to whom he was devoted, was necessary. Azhwaar affirmed it was essential, as such recognition from Emperumaan would confirm and strengthen their bond as Him being the Master and azhwaar being the servitude to Him.

Here we can recall the incident, when Manakkal Nambi, was teaching Raksyathiriya in a closed-door training session, his disciple Thirumagizh Malaimarvan came and knocked the door. Manakkal Nambi said, ‘Open the door to our son Thiru Mahizh Malai Marvan’. ‘Pillai Pillai Aalvan was extremely happy that Manakal nambi had told explicitly ‘nam paiyal’ to Tambi Appillai Aalvan’ and this was a great blessing from his guru.

Ammavo kodiyavaare

In the depths of grief, someone’s cries could awaken everyone from sleep, but this Emperumaan remains asleep. Oh Mother, such is His nature, so unyielding and impassive is His heart. Here, ‘Amma’ signifies an overwhelming sorrow.

Gita charama slokam is the most important aspect of Bhagawath Geetha in Mahabharatam. Likewise, the next hymn, ‘Memporul Pogavittu’, is the most important aspect of this Prabantham, Thirumalai, and is said to be the Gem of this Prabantham. We will catch up again in the experience of the same. Thank you.

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