SrI UpakAra Sangraham -- III (13)

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srI:

 

SrI UpakAra Sangraham - III (13)

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niryANa adikAram

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Section - 10: SrI NammAzhvAr reveals all these so far described, in the first

verse of his work, Thiruviruttham.

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Sub-section: 1- Word-by-word meaning of the first verse.

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After the brief introduction, Swami Desikan now provides a detailed commentary

on the first verse, beginning with, “poinninRaâ€, of SrI NammAzhvar’s first

of four compositions. The verse is:

“poinninRa j~nAnamum pollA ozhukkum azhukkudambum

inninRa neermai iniyAmuRAmai uyiraLippAn

enninRa yOniyumAi piRanthAi! imaiyOr thalaivA!

meininRu kEttaruLAi adiyEn ceyyum viNNappamE.â€

 

Word-by-word meaning of the verse:

poinninRa j~nAnamum pollA ozhukkum azhukkudambumAvathu – samsAra moolamAna

bhrAnti-j~nAnamum, athadiyAka vantha prAtikoola-anushThAnamum, athadiyAka vantha

rajas-tamah-pracura-mAna prAkruta-dEhamum. Ivai maRRumuLLa hEyangkaLukkellAm

upalakShaNam. ingE ankta-samuccayamum koLLavumAm. ---

By the expression, ‘the false knowledge, evil conduct and dirty body’ in

the first line of the verse, the AzhvAr means: the delusive knowledge arising

out of the samsAra, arising out which comes the unfavourable conduct, which

leads one to beget the materialistic body dominated by the rAjasa and tAmasa

qualities. These are indicative of other reasons too. Here, one may include

whatever that has not been stated.

“poinninRa j~nAnam†enRathu naSvaramAkaiyAlE poi ennalAmpadi niRkiRa

abhOgyamAna vizhayatthil karaNAyattamAip- piRakkiRa bhOgyatA-bhuddhi-yAkavumAm.

anAdi-kAlam paramapurushArthatthai izhanthu, samsAratthilE akappattukkidantha

ithil anutApam thORRumpadi.

The expression, ‘false-knowledge’ also indicates the intention for enjoying

the sensual pleasures with regard to things that are not really enjoyable

because they are perishable and thus are false. Such false knowledge makes one

sympathetic towards him, who is caught in the mire of samsAra since unknown

time, having deprived of the highest human goal (parama-purushArtham).

“inninRa neermai†– ippadi ninRa prakAratthai – Such a situation as

this;

“ini yAm uRAmai†-- sarvalOka-SaraNyanAi, SaraNAgata-vatsalanAna un

thiRatthil prati-buddha-rAna nAnkaL ithaRkumel ippratikoola-paramparikaLai

adaiyAthapadi; ‘yAm’ enkiRa ithu, “paritrANAya sAdhoonAm†enkiRa

sAdh-bahutvatthaik kAttukiRathu. “paSu-manushyah†ityadikaLiRpadi

sambandhi-kaLaiyum kAttukiRathAkavumam.

By the expression “ini yAm uRAmai†(in order that we do not get into such a

situation hereafter), the AzhvAr means, in order that we -- who have been

entertaining hostile thoughts against You, the Lord of all worlds, Who is

compassionate towards those who surrender at Your feet – do not get into this

kind of successive un-favourable situations; Here, “yAm†indicates the large

assemblage of good people as referred to in the expression, “paritrANAya

sAdhoonAm†(Gita, 4-8) [for the protection of the good]. The expression also

shows the nature of connections as stated in “paSu-manushyah†(animals and

humans).

This is from a SlOka in SAndilya smriti. We shall see the verse in full:

“paSu-manushyah pakShee vA yE ca vaishNavah samSrayAh /

tEnaive tE prayAsyanti tadvishNOh paramam padam //†(SANdilya smruti, 1-15)

(Animals, humans, birds etc surrender to VaishNavites and because of that,

attain the highest abode of the Lord.) Thus, by the word, “yAmâ€, the AzhvAr

refers to those who have surrendered to a devotee of the Lord.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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