sinavil

sinavil

thirunaRaiyUr 10

In the last pASura AzhwAr said ‘oonEr Akkai tannai uzhandOmbi vaittamaiyAl nAnE eidappeTTrEn’. What he has gained he explains in the forth coming pASuras.

1.Sinavil SengaN arakkar uyir mALa
SeTTravilliyenru kaTTravar tamtam
manam uTkoNDu enrum eppOdum ninrEttum
mAmuniyai maramEzheida maindanai |
nanavil Senru Arkum naNNarkariyAnai
nAn aDiyEn naraiyoor ninra nambiyai
kanavil kaNDEn inru kaNDamaiyAl en
kaNNihaihaL kaLippa kaLittEnE ||

AzhwAr says—‘This tirunaraiyoor ninra nambi is the one who does virOdhi nirasana (destroy the enemies of His Baktas) like Sree rAma bent His bow to kill rAvaNa and other rAkShasas who had angry blood shot eyes; who is meditated upon and sung by jnAnis; who always remembers the little good done to Him by others (and forgets even the terrible offences) and further feels sad that what He had done is not enough and that He should have done more; who is not obtained by even great riShis like sanaka and others. i saw Him in my mental experience. He is the tirunaraiyoor nambi. i had after that real experience which made me feel really happy.

nanavil SenrArkum—nanavu is the opposite of kanavu. In ‘kanavu’ there is no clarity of vision. But in ‘nanavu’ there is clarity. Here it says the riShis like sanaka and others who have crystal clear minds.

kanavil kaNDEn—kanavu here does not mean dream state. It is unclear mind.

AzhwAr says—He who is difficult to be perceived even by great riShis who have crystal clear mind is seen by me who don’t have such a mind. Not only that, he says he saw Him with his eyes.

2. tAi ninainda kanrEyokka ennaiyum
tannaiyE ninaikkaSeidu tAn enak
kAi ninaindu aruL Seyyum appanai
anru ivvaiyaham uNDumizhndiTTa |
vAyanai makarakkuzhaikkAdanai iDaikazhi
maindanai madiLkOval iDaikazhi
Ayanai amararkariyETTrai en
anbanaiyanri yAdariyEnE ||

Oh! emberumAn! You make me think of You alone as a calf thinks of her mother cow only. ‘paranda Sindai onri ninru ninna pAda pangayam nirandaram ninaippadAha nee ninaikka vENDumE’. Even to think of Him His anugraha should be there. –‘ennaiyum tannaiyE ninaikka Seidu’. Perhaps we may forget to think of Him but He never forgets to think of His Baktas—‘aham smarAmi madBaktam nayAmi paramAmgatam’—i shall remember any Bakta and take him to paramapada (varAha purANa). That is why AzhwAr says ‘tAn enakkAi ninaindu aruL Seyyum appanai’. Has anyone seen this? Yes. During praLaya He hides all things created in His stomach to protect them from being destroyed by water. He manifests them again after the praLaya is over. He does so not only to His Baktas but to all the created beings and objects. –‘anru ivvaiyaham uNDu umizhndiTTa vAyanai’.

If this act does not bring Him Baktas, He reveals His charm (makarakkuzhai kAdanai) to attract them. Who is not defeated by His beauty? He is ever young—‘maindanai’.

He may show His Lordship towards nityasooris like a lion or a bull (amararku ariyETTrai) but to me He is very lovable and friendly (Ayanai, anbanai). How can i forget Him and seek anyone else (anbanai anri AdariyEnE).

3. vandanALvandu ennenjiDam koNDAn
maTTrOr nenjiraiyAn aDiyEnuDai
SindaiyAi vandu tenpularkku ennai
SEr koDAn idu sikkenappeTTrEn |
kondulAm pozhilSoozh kuDandaittalai
kOvinai kuDamADiya koottanai
endaiyai endaitandaitammAnai
embirAnai ettAl marakkEnE ||

vanda nAL vandu—AzhwAr says he has taken no efforts to obtain Him. ‘If i had taken any effort or resorted to tapas etc. i can certainly say this is the day i did this and this is the day He come in to my mind. Since He has come into my mind of His own free will there is no such day as ‘this day’. That is why the general term—vanda nAL vandu.

maTTrumOr nenjariyAn—After coming here He has forgotten His previous abode—the hearts of nityasooris, saints, riShis and so on.

aDiyEnuDai SindaiyAi vandu—He has taken my thought as His. (Even to think independently i was not able to). i should have said ‘vazhuvil kAlamellAm uDanAi manni vazhuvilA aDimai SeyyavENDum’, but i did not say anything. He felt that i should do kainkarya to Him. Hence He took me as His dAsa and prevented me going to hell dragged by yama BaTTas.

i have got Your grace without me deserving it. If Your help is small i can repay You. If i repay You i can forget You too. But Your help is immeasurable and beyond my repaying capacity. Hence i cannot forget You.

4. urangaLAl iyanra mannarmALa
bAradattoru tEr aivarkAicheru
irangioorndavarku innaruLSeyyum
embirAnai vambAr punalkAviri |
arangamALi ennALi viNNALi
AzhiSoozh ilangai malangaSenru
SarangaLANDa taNDAmarai kaNNanukku
anri en manam tAzhndu nillAdE ||

tirunaraiyoor nambi is the one who as kriShNa drove the chariot of arjuna assisting him in the BArata war to kill the arrogant kings like duryOdana and others; as Sree rAma went to lanka to kill the rAkShasas by showering terrible arrows at them. Thus in these two avatAras He helped in reducing the Boomi BAra. He is the ruler of tiruvarangam, my heart and paramapada. i am a slave to Him, the puNDareekAkSha and to no one else.

taN tAmarai kaNNan—Oh! fools! You prefer to die from His arrows rather than become slave to His lotus like eyes!

5. Angu vennarahattu azhunduambOdu
anjElenru aDiyEnai angEvandu
tAngu tAmaraiyanna ponnAraDi
embirAnai umbarkaNiyAi ninra |
vEngaDattariyai parikeeriyai
veNNaiyuNDu uraliniDaiyAppuNDa
teengarumbinai tEnai nanpAlinai
anri en manam SindaiSeyyAdE ||

Oh! emberumAn! You have come to save me from falling into naraka (hell); have given me ‘aBaya’. You have lotus like tiruvaDi and a friend in need. You reside in tirumalai which is called an ornament of all the upper worlds. You are a lion, a killer of kESi. You have been bound to a mortar by yaSOda who caught You when You stole butter. You are very sweet and enjoyable like sugarcane juice, milk and honey. i shall always think of You and no one else’.

anjEl enru aDiyEnai tAngu—You never let me experience the hell as a fruit of all my sins. Instead You feel sad and say ‘Oh! What a pity! Should I let him experience the tortures of hell where I am here as his protector?’

angE vandu—Should not be taken literally to mean He comes to naraka lOka when the pApis are being tortured. It only means He comes to give aBaya when a man thinks ‘ah! What a fool i am! i had done untold pApa karmas and i am sure i will be put in hell! Oh! embirAn! i feel sorry for whatever i had done. i shall never do it again. Please protect me’.

uraliniDai AppuNDa teengarumbinai—Like sugarcane is crushed between two rollers, He was crushed (as if) by the mortar when He was bound by yaSOda. No one can bind an ‘infinite’. He has submitted himself to be bound. ‘kaNNi nuN SiruttAmbinAl kaTTuNNappaNNiya perumAyan’. AzhwAr enjoys this ‘rasa’.

6. eTTanai pozhudAhilum enrum
en manattu ahalAdirukkum puhazh
taTTalartta ponnE alarkOngin
tAzh pozhil tirumAlirumSOlai |
angaTTiyai karumbeenra in SATTrai
kAdalAl marainAngu munnOdiya
paTTanai paravaittuyilETTrai en
paNbanai anri pADal SeyyEnE ||

AzhwAr says—‘i shall sing no one else other that tirunaraiyoor nambi. He is the one who has entered my mind and refuses to leave it even for a minute; who resides in tirumAlirumSOlai which abounds in kOngu trees full of golden coloured flowers; who is very sweet like sugar candy and sugarcane juice; who is a scholar who had His gurukula under sAndeepini; who lies in tiruppArkaDal. This paramapuruSha resides in tirunaraiyoor revealing all His guNas to me.

taTTalartta ponnE alar kOngu—When the flowers of the kOngu trees bloom they look like golden plates. tirumAlirumSOlai is famous for such kOngu trees as found in other AzhwAr’s pASura too. ‘kOngu ninru ponnari mAlaihaL Soozh pozhil mAlirunSOlaiyadE’ (periyAzhwar) ‘kOngalarum pozhil mAlirunSOlai’ (ANDAL).

7. paNNin inmozhiyAzh narambil peTTra
pAlaiyAhi ingE puhundu en
kaNNum nenjum vAyum iDangoNDAn
koNDapin maraiyOr manam tannuL |
viNNuLAr perumAnai emmAnai
veenguneer makaram tiLaikkum kaDal
vaNNan mAmaNivaNNan em aNNal
vaNNamE anri vAyuraiyAdE ||

AzhwAr says—‘He who is as sweet as ‘pAlai’ of veeNa has entered my heart and after entering has occupied all my indriyas. (i.e. my indriyas refuse to perceive anything except him). i shall, therefore, not speak anything else except to say He is in the minds of vaidikas; He is the Lord of nityasooris; He is emmAn, ammAn, kaDal vaNNan, mA maNi vaNNan etc. etc.

veengu neer makaram tiLaikkum kaDal vaNNan—vaNNan means both hue and guNa. This sentence means He is dark like sea which is full of water (guNa poorti as well as beauty) and beautiful eyes (makaram—fish)

8. ini eppAvam vandeidum Solveer emakku
immaiyE aruL peTTramaiyAl aDum
tuniyaitteerttu inbamE taruhinradOr
tOTTra tonneriyai vaiyam tozhappaDum |
muniyai vAnavarAl vaNangappaDum
muttinai pattartAm nuharhinradOr
kaniyai kAdalSeidu ennuLLam koNDa
kaLvanai inru kaNDukoNDEnE ||

Tell me what pApa will come to me when i have received His kripA? He is the upAya (path) which gives me nitya Ananda and prevents my karma which bring destruction of my Atma. i have seen Him—who is the Lord of nityasooris; who is sought after by vaiShNavas; who always thinks of ways and means to do good to all (including non-Baktas) in order to bring them out of samsAra; who is the fruit enjoyed by Baktas. Him alone i love, Him alone i sing.

immaiyE—i thought i should go to paramapada to enjoy Him. But He has come here and made this paramapada.

aDum tuniyai teerttu—‘aham tvA sarva pApEByO mOkShayiShyAmi’—i shall relieve You of all sins if you surrender yourself to me.

tenneri—He is both the upAya and upEya—means as well as the goal.

9. en SeihEn aDiyEn uraiyeer idarku
enrum enmanattE irukkum puhazh
tanjaiyALiyai pon peyarOn nenjam
anru iDandavanai tazhalEpurai |
min Sei vALarakkan naharpAzhpaDa
Soozh kaDal Sirai vaittu imaiyOr tozhum
pOnSei mAlvaraiyai maNikkunrinai
anri en manam pOTTriyennAdE ||

Tell me what return can i do Him, who is my swAmi for whatever He has done to me. He is the one-who is reputed to live in my heart; who rules over tanjai mA maNikkOyil; who as narasimha tore open the mighty chest of hiraNya for the sake of prahlAda; who built a bridge across the sea to go to lankApuri and killed rAvaNa and his army, destroyed his city; who is worshipped by nityasooris and who is as beautiful as a sapphire mountain. i shall sing mangaLASAsana to Him alone.

idarkku en seihEn—It is but proper that for all the great anugraha He showered on me. i should do something in return. But i don’t know what to do and don’t have anything to do. i am simply His dAsa (aDiyEn). Therefore AzhwAr asks the people to tell him what he should do (uraiyeer).

10. tODuviNDalar poombozhil mangaiyar
tOnral vATkaliyan tiruvAli
nADan nannaraiyoor ninra nambitan
nallamAmalar SEvaDi Senniyil |
SooDiyum tozhudumezhundADiyum
toNDarhaTkavan Sonna SolmAlai
pADal pattivai pADumin toNDeer
pADa nummiDaipAvam nillAvE ||

tirumangai AzhwAr, the chief of beautiful tirumangai nADu has sung these ten pASuras after bearing on his head His tiruvaDi. Out of ecstasy he has sung and danced. Those who sing and dance after reading these pASuras on tirunaraiyoor nambi will be rid of their pApas.

tirunaraiyoor is popularly called nAchchiyAr kOyil where nAchchiyar is given more importance than nambi. Even during utsavas nAchchiyAr goes first and nambi goes behind. The Pala Sruti pASura is different from other such pASuras in that AzhwAr talks about himself first (tODu viNDalar---) and then about nambi (nannaraiyoor nambi----).