tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.1, 5.1.2 and 5.1.3

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SrIH

SrImate ra’ngarAmAnuja MahA deSikAya namaH

 

tiruppuLLambhUta'nkuDi divyadEsam(tiruma'ngai AzhvAr’s Periya tirumozhi 5.1)

 

In this series, we will attempt to enjoy SrI valvil irAman of

tiruppuLLambhUta'nkuDi divyadEsam, using the following commentaries on

tiruma'ngai AzhvAr’s periya tirumozhi 5.1:

 

1.SrImad tirukkuDandai ANDavan's vyAkhyanam-s

2.SrI PeriyavAccAn piLLai's (SrI PVP) vyAkhyAnam-s, rendered by SrI puttUr

kRshNasvAmi iyengAr

3.SrI uttamUr vIrarAghavAcAriAr's (SrI UV) vyAkhyAnam-s and

4.SrI P.B. aNNangarAcAriAr's (SrI PBA) vyAkhyanam-s

 

aDiyEn would like to thank Sri K. SrIdharan (of namperumal.com – namperumAL

vijayam website) for locating and providing SrImad tirukkuDandai ANDavan's

write-up on tiruppuLLambhUta'nkuDi.

 

For additional information about the divyadEsam, please refer to the following:

1. SrI K.S. JegennAthan svAmi's

http://skyaasoori.shutterfly.com/dinamorudivyadesam

and click on Divyadesam10-Thiruppullamboothangudi pdf file.

 

2.tiupullANi SrI raghuvIrdayAL svAmin’s

 

http://thiruppul.blogspot.com/2009/01/108.html

or,

http://www.prapatti.com/slokas/english/divya_desham.pdf

a collection on ‘divya dESangaLin nitya vAsangaL’ that contains songs about

the 108 divya dEsam-s composed by SrI A.S. RajagopAlan svAmi of Ohio, USA.

 

3.According to SrI A. etirAjan, 'Dr. vaiNavac cuDarAzhi' in his '108 vaiNava

divyadEsa varalARu' (a nice reference book),

a. this is the only divyadEsam where lord rAma is giving darSanam with four

hands in Sayanak kOlam with discus and conch

b. after doing the proper saMskAram-s to jaTAyu, SrI rAma lied down at this

dEsam to rest. When tiruma'ngai AzhvAr came to this place, he initially thought

it was some god with two hands and ignored the temple. All on a sudden, he saw a

brilliant display of light and he turned his head and had an excellent darSanam

of lord rAma with four hands, conch and discus. It was then that he composed

the ten pAsuram-s beginning with 'aRivadaRiyAn anaittulagum' (to imply that he

ignored and left the place without knowing what he should have realized).

(Please set your encoding to Unicode UTF-8)

 

SrImad ANDavan tiruvaDigalE SaraNam,

kalyANi kRshNamAcAri

==============================================

 

Introduction to tiruppuLLambhUta'nkuDi divyadEsam (Periya tirumozhi 5.1) -

 

mUlavar: valvil irAman, bhujanga Sayanam; east-facing (SrIrAman is lying down

to take rest after giving moksham to jaTAyu; since that was the time sItA was

separated, sItA is not by SrI rAma's side here; only bhUmip pirATTi is in seated

position); utsava mUrti has four arms.

 

tAyAr: poRRamaraiyAL in a separate sannidhi

tIrtham: jaTAyu (gRdhra) tIrtham

vimAnam: Sobhana vimAnam

mangaLASAsanam – tirumangai AzhvAr – 10 pAsurams

pratyaksham – jaTAyu (gRdhra rAja)

 

toNDaraDippoDi AzhvAr's avatAra sthalam, maNDankuDi is close to this place; and,

so is the divya dEsam, tiru AdanUr.

 

A. SrImad tirukkuDandai ANDavan:

 

AzhvAr is one who will not give up when his desire is not fulfilled. He observes

that the general nature of emperumAn is to reside with great happiness in divya

dEsam-s in order to mingle with His loving devotees.

 

Kings of the world maintain several groves throughout the kingdom; the reason

behind that is the king likes to visit them in order to show his face to certain

subjects in each grove. One cannot say which grove he will be visiting and

showing himself. But, the king will know. Similarly, perumAL resides in several

divya dEsam-s so as to provide divine experience to His devotees.

 

He took the form of vAmana on His own accord in order to help His devotees.

Just as He enjoys the company of pirATTi, He likes to mix with His bhakta-s

also. He creates the puNyam/virtues for His devotees so that they will get to

know Him. SvAmi deSikan's divya sUkti [rahasyatrayasAram - upAya vibhAgAdhikAra

(ch 9 ] states - “.... nidAnaM tatrApi svayamakhila nirmANa nipuNaH†[…

lord Himself becomes the cause for anyone to wish to reach Him]; emperumAn is

sarvabhogya prakRshTan [superior embodiment of all enjoyments].

 

B. SrI PVP:

 

In 'nummait tozhudOm' tirumozhi (4.9), AzhvAr poured his heart out requesting,

“ciridum tirumEni inda vaNNam enRu kATTIr, inadaLUrIrE†since he did not get

His darSanam. Next, AzhvAr moved on to tiruveLLianguDi (periya tirumozhi 4.10);

there also, perumAL did not break out of His arcA tirumEni and offer kaiMkaryam

to AzvhAr. Bhagavad kaiMkaryam is the highest goal to be achieved and hence, the

aspiration to reach Him cannot be foregone. AzhvAr's goal is to visit as many

divya dEsams as possible so that in one of them at least, his desire will be

fulfilled.

 

As tiruppuLLambhUta'nkuDi emperumAn possesses a sweetness beyond compare, AzhvAr

enjoys Him to the core in every one of these 10 pAsuram-s.

 

C. SrI UV:

 

'puL' refers to garuDa; the name of this divyadEsam may be referring to the

great inhabitants who are indulging in kaiMkaryam-s to emperumAn following

garuDa's footsteps; or, it could refer to the great bhutam/entity 'mahato

bhUtasya' [bRhadAraNyaka upanishad 2.4.10], Who is seated beautifully on a

'puL'.

============

 

tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.1 aRivadariyAn:

 

aRivadariyAn anaittulagum

uDaiyAn ennai ALuDaiyAn

kuRiya mANi uruvAya

kUttan manni amarum iDam

naRiya malar mEl surumbArkka

ezhilAr ma~j~jai naDam ADap

poRikoL cirai vaNDu isai pADum

puLLambhuta'nkuDi tAnE.

 

A. SrImad tirukkuDandai ANDavan:

 

Those who attempt to know Him by their own efforts cannot realize Him. He is

the creator of the whole universe. All the worlds are His seshabhUtam

[subservient to Him]. He owns me. This 'highest truth' accomplished

magnificent feats in mahAbali's yAgam, requesting for donation of land, just to

help His devotees. His very gait in the yAgaSAlA looked like a dance. Having

selected to reside here, He does not want to leave this puLLambhUta'nkuDi

 

'surumbu' bees sit on fragrant flowers and buzz around; graceful peacocks dance

and bees with lines in their wings sing accordingly. puLLambhUta'nkuDi is such

a naturally beautiful place.

 

B. SrI PVP:

 

aRivadariyAn anaittulagum uDaiyAn ennai ALuDaiyAn – the One who cannot be

known by a person's own efforts, the One who owns all these worlds as His

wealth, the One who has blessed me to serve Him.

 

Even though He cannot be realized by one's own effort, since He is the svAmi for

all the universes, one cannot give up looking for Him.

 

We should remember here emperumAnAr's two phrases in SaraNAgati gadyam -

“akhila jagat svAmin†and “asmat svAminâ€.

 

kuRiya mANuruvAya kUttan – came as a short brahmacAri boy and worked wonders;

when He came into the yAga grounds, He looked like an expert dancer; hence,

'kUttan'.

 

manni amarum iDam – He lives in this place permanently

 

naRiya malar mEl surumbArkka – bees of the type 'surumbu' are buzzing and

hovering over fragrant flowers

 

ezhilAr ma~j~jai naDam ADa – graceful peacocks dance to that buzzing sound

 

poRikoL cirai vaNDu isai pADum – other bees that have lines in their wings,

sing to synch up with the dances of the peacocks.

 

puLLambhuta'nkuDi tAnE – in the divyadEsam known as tiruppuLLambhUta'nkuDi.

 

C.SrI UV:

 

[srI UV uses the pATham 'kuRiya mAN uruvAya'; please refer to SrI PBA's

commentary on the pATha bhedam]

 

He has paratvam, He is a sarva svAmi; He is 'ulagam mUnRu uDaiyAn, ennai AlvAnE'

(tiruvAi.6.10.10). But,because of His sauSIlyam, He took me to be His servitor.

Just as He went to mahAbali and enchanted him with His charm to conquer the

three worlds, He has come here to ensnare us.

 

D.SrI PBA:

 

aRivadariyAn – He cannot be known. Does it mean 'no one can know Him' or

'some cannot know Him'? If it is meant 'no one can know Him', then He becomes

One like the horn of a rabbit, a son of a malaDi (infertile lady), a lotus in

the sky etc (all these do not exist) and thus He also does not exist. The way to

interpret this is – He will not be known to those who say that they will

realize Him on their own, by their own efforts. Unless He uses His 'innaruL'

[sweet blessing] to show His svarUpam [form], svabhAvam [nature] etc, He cannot

be realized. As He Himself told arjuna, He can be seen only if He shows Himself

- “divyaM dadAmi te cakshuH paSya me yogamaiSvaram†[bhagavadgItA.11.8].

 

kuRiya mANiyuruvAya kUttan – He took His steps in order to prove the first

phrase 'anaittulagum uDaiyAn' in this pAsuram.

 

pATha bhedham here – many chant this as 'kuRiya mANuruvAgiya kUttan'; but,

this is not right here. This may be an influence of the phrase in tiruvAimozhi

4.10.10 - “tirukkurugUr adanuL, kuRiyamANuruvAgiyaâ€. The right phrase here

is only 'kuRiya mANiyuruvAya kUttan'. Elders chant this way.

 

========

 

Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 5.1.1 on tiruppuLLambhUta'nkuDi

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To be continued …..

 

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tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.2 kaLLak kuRaLAi:

 

kaLLak kuRaLAi mAvaliyai

vanjittu ulagam kaippaDuttu

poLLaik karatta pOdakatttin

tunbam tavirtta punidan iDam

paLLac ceRuvil kayal ugaLap

pazhanak kazhani adanuL pOi

puLLum piLLaikku irai tEDum

puLLambhUta'nkuDitAnE.

 

A. SrImad tirukkuDandai ANDavan:

emperumAn took a deceitful vAmana form; when SukrAcAriAr tried to prevent

mahAbali from giving the donation, He made sure that mahAbali was not listening

to his guru and obtained three feet of land from him. He re-possessed the lands

that mahAbali thought were his. He relieved the elephant in distress. This is

the land where that holy emperumAn lives.

 

AzhvAr then talks about the fertility of the land. Fat fish are playing around

in the watery fields; the birds come looking for smaller fish to feed their

young ones.

 

B. SrI PVP:

 

kaLLak kuRaLAi mAvaliyai vanjittu – He took a pretentious short brahmacAri

form to deceive mahAbali and

 

ulagam kaippaDuttu – took ownership of the worlds

 

poLLaik karatta pOdakatttin tunbam tavirtta punidan iDam – He saved the

elephant that had a trunk, from its dilemma; this is the divyadESam where that

holy lord is stationed

 

paLLac ceRuvil kayal ugaLa – fish are jumping around in the low fields

 

puLLu pazhanak kazhani adanuL pOi - the birds enter the fertile fields

 

piLLaikku irai tEDum – and look for gathering food for their young ones

 

There is a famous tradition that is remembered here. One time, in bhaTTar's

kAlakshepa goshThi, a devotee named AlavAyuDaiyAn inquired - “When they are

fish jumping around in ecstasy, what is the reason for the birds to go looking

for food?†bhaTTar responded, “Study this pAsuram very well. The birds are

searching for food for their young ones. Because of the fertility of the land,

the fish are all stout like pillars and large roof beams; out of those, the

birds had to corner down fish small enough for their kid birds' mouths.â€

 

puLLambhUta'nkuDitAnE – It is that divya dESam called tiruppuLLambhUta'nkuDi.

 

DI.SrI UV:

 

emperumAn is said to be the owner of the three worlds, not just because He

deceitfully yanked them out of mahAbali; as the primordial lord, He owned them

from the beginning.

 

5.SrI PBA:

 

poLLaik karatta pOdakatttin tunbam tavirtta punidan - Isn't it enough to say -

“pOdakatttin tunbam tavirtta� Why the additional “poLLaik karatta�

poLLai means hole; the elephant's trunk has hole. As long as the trunk does not

get submerged in water, there is no danger for the elephant. As soon as the

trunk with its hole gets immersed in water, danger is imminent. In order to

show that a great danger had befallen, AzhvAr uses this phrase.

 

tunbam tavirtta - the tunbam or difficulty here is that gajendran, the elephant

is feeling sad that the flower he plucked for perumAL is going to waste without

being offered to Him; emperumAn alleviated that pain.

 

punidan – what is the holiness for emperumAn here? He emphatically thought of

the eradication of the elephant's distress as a dismissal of His own suffering.

 

========

 

Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 5.1.2 on tiruppuLLambhUta'nkuDi

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To be continued …..

 

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tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.3 mEvA arakkar:

 

mEvA arakkar ten ilangai

vEndan vIyac caram turandu

mAvai piLandu mallaDarttu

marudam sAitta mAladu iDam

kAvAr tengin pazham vIzhak

kayalgaL pAyak kurugu iriyum

pUvAr kazhani ezhilArum

puLLambhUta'nkuDitAnE.

 

A. SrImad tirukkuDandai ANDavan:

 

PerumAL released His arrows to kill rAvaNan, the king of ilangai inhabited by

hateful rAskhasa-s; He busted open the mouth of keSi, who came masquerading as a

horse; He vanquished the wrestlers; He crawled between two marudam [arjuna tree]

trees an uprooted them. puLlambhUta'nkuDi is where that lord lives.

 

It is a lovely place with lotus flowers growing in the agricultural fields. Ripe

coconuts fall down from the dense palm tree groves on to the fields below,

frightening the fish, that in turn leap around and appall the cranes that are

waiting to eat them.

 

B. SrI PVP:

 

mEvA arakkar ten ilangai vEndan vIyac caram turandu - He aimed His arrows at

rAvaNan, who was the king of the rAkshasa-s (who hated emperumAn) living in the

southerly island, ilangai.

 

mAvai piLandu mallaDarttu - He tore open the mouth of the demon, keSi, who came

disguised as a horse; He killed the wrestlers in mathura

 

marudam sAitta mAladu iDam – This tiruppuLLambhUda'nkuDi is the abode of

tirumAl, who felled down the twin marudam trees

 

kAvAr tengin pazham vIzha – coconuts are falling out of the densely growing

palm trees in the grove

 

kayalgaL pAyak kurugu iriyum – that disturbs the fish and they jump around in

fear and the agitated cranes (that have been waiting to catch the fish) move

away (and thus get saved from the fall of the coconuts)

 

pUvAr kazhani ezhilArum – the fields are filled with lotus flowers in the very

beautiful

 

puLLambhUta'nkuDitAnE – divya dESam called tiruppuLLambhUta'nkuDi.

 

DII.SrI UV:

 

Several creatures save themselves from the fall of the coconut fruits from the

palm trees; but, all the rAkshasa-s, who despised emperumAn fell victims to

rAmapirAn's arrows. AzhvAr sings about that next.

 

Even in His crawling age, He broke down the twin marudam trees; what is the

surprise in His killing keSi, the horse and the wrestlers? He vanquished rAvaNa

etc because of His love for sitAp pirATTi. He burst opened keSi's mouth, out of

His love for the gopi-s and gopa-s. Out of His affection for His parents, He

killed the wrestlers. He made the two marudam trees fall down out of love for

the two yaksha-s; He killed the demons in order to protect Himself in

kRshNAvatAram so that tiruvAippADi will survive. That is the line of reasoning

one should follow here.

 

6.SrI PBA:

 

kayalgaL pAyak kurugu iriyum – the cranes may have been thinking that the

healthy, fat, jumping fish are coming to swallow them and got frightened and

moved away or they may be moving out in fright of the falling coconuts.

 

========

 

Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 5.1.3 on tiruppuLLambhUta'nkuDi

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To be continued …..