tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.7 thru 5.1.0 (completion)

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SrIH

SrImate ra’ngarAmAnuja MahA deSikAya namaH

 

tiruppuLLambhUta'nkuDi divyadESam

(tiruma'ngai AzhvAr’s pAsurams - Periya tirumozhi 5.1)

 

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SrImad ANDavan tiruvaDigalE SaraNam,

kalyANi kRshNamAcAri

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tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.7 kuDaiyA vilangal:

 

kuDaiyA vilangal kONDu Endi

mAri pazhudA nirai kAttu

caDaiyAn ODa, aDal vANan

taDam tOL tuNitta talaivan iDam

kuDiyA vaNDu kaL uNNak

kOla nIlam maTTu ugukkum

puDaiyAr kazhani ezhilArum

puLLambhUta'nkuDitAnE.

 

A. SrImad tirukkuDandai ANDavan:

 

emperumAn comfortably spoiled the attempt of indra to rain stones by holding the

stony mountain and sheltered the cows. Sivan had promised to support bhANAsuran

and protected him. KaNNan initiated a fight with bhANAsuran when the latter

imprisoned kaNNan's grand-son aniruddhan. Sivan, who came to support bhANAsuran

was defeated and he ran away from the battlefield. Since bhANAsuran had lost a

supporter, kaNNan had a compassion for him (similar to the sympathy shown to

widows) and instead of killing him, he just severed his shoulders.

 

AzhvAr talks about the natural abundance of the place. Along with the families

consisting of sons, grand-sons, wives etc, the bees are drinking the honey in

the black water lily flowers that are producing a copious supply of nectar. The

fields on the sides look very lovely.

 

B. SrI PVP:

 

vilangal kuDaiyA kONDu Endi – Holding govardhana mountain as an umbrella; the

'Endi' denotes that since He was doing it for others, He was holding it

effortlessly, like a flower bouquet

 

mAri pazhudA nirai kAttu – He protected the cows, making the rains null and

void

 

caDaiyAn ODa, aDal vANan taDam tOL tuNitta – He cut off the shoulders of

bhANAsuran, as Sivan with his matted locks ran away from the battlefield. The

very reason that Sivan ran away made kaNNan decide to just punish him and not

kill him.

 

tiruccandaviruttam – 71 sings about this -

 

“vaNDulAvu kOdai mAdar kAraNattinAl veguNDu

iNDa vANan Iraij~nUru tOLgaLait tuNitta nAL

muNDanIRan makkaL veppu mODi angu ODiDak

kaNDu nANi vANanukku iranginAn em mayanEâ€

 

(When Sivan, his army, jvaradevata, agni etc ran away from the battlefield,

kaNNan felt a little shy thinking, “Should I be killing a person whose

associates who are supposed to help him run away like this?†and

compassionately let bhANan live, by just cutting off his shoulders).

 

talaivan iDam – this is the place where that kaNNan, everybody's svAmi, lives.

 

kuDiyA vaNDu kaL uNNa – families of bees drink the nectar (the families being

the children, grand-children, wives etc of the bees)

 

kOla nIlam maTTu ugukkum – oozing from the karu neydal flowers; the nectar

from the black water lilies are flooding the place. “If a mosquito gets into

the ocean and drinks the water, the ocean does not become dryâ€. Like that,

the bee families are drinking nectar from the flood formed by the honey

profusely produced by the flowers.

 

puDaiyAr kazhani ezhilArum – all this is happening in the beautiful, vast

lands

 

puLLambhUta'nkuDitAnE - in the divya dESam called tiruppuLLambhUta'nkuDi.

 

C. SrI UV:

 

kuDiyA vaNDu - pATha bedham here – it is read as 'kuDaiyA' by some. That

lends to the edugai – tamizh grammar characteristic here – 'kuDaiyA',

'caDaiyA', 'kuDaiyA' and 'puDaiyAr'. The phrase would mean that bees are all

hovering over the flowers forming an umbrella. “tvat bhukta mAlya ..

barhAtapatra rucimAcarayanti bhRngAH†[emperumAn is wearing vaijayanti garland

on His chest and He is adorning His tirumuDi with the garland that You, godA,

provided; the bees that are hovering over the vaijayanti garland find that His

tirumuDi has more fragrance (because of Your association) and hence move away

from the vaijayanti garland and gather around His tirumuDi; they are all

competing with each other in a crowd and that looks like an umbrella formed by

peacock feathers].

 

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Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 5.1.7 on tiruppuLLambhUta'nkuDi

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To be continued …..

 

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tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.8 karaiyAr neDuvEl:

 

karaiyAr neDuvEl maRamannar

vIya visayan tEr kaDavi

iRaiyAn kaiyyil niRaiyAda

munDam niraitta endai iDam

maRaiyAl muttI avai vaLarkkum

mannu pugazhAl vaNmaiyAl

poRaiyAl mikka andaNar vAzh

puLLambhUta'nkuDitAnE.

 

A. SrImad tirukkuDandai ANDavan:

 

In the mahAbhArata war, a lot of spear-bearing kings came to the support of

duryodhana. Those spears were all blood-stained; they did not even have time to

clean them up; they were all known for their valor. In order to finish them all

up, emperumAn directed arjuna's chariot. He helped Sivan get rid of the curse

by filling up the skull attached to the latter's hand, with water droplets from

His own tirumEni.

 

puLLambhUta'nkuDi is the place where illustrious, generous and patient

brAhmaNa-s keep the three agni-s flourishing, by chanting veda-s.

 

B. SrI PVP:

 

karaiyAr neDuvEl maRamannar vIya visayan tEr kaDavi – emperumAn drove arjuna's

chariot in order to vanquish infuriated kings possessing weapons with blood

stains

 

iRaiyAn kaiyyil niRaiyAda munDam niraitta endai iDam – this is the residence

place of my svAmi, who resolved Sivan's curse by filling up (with water droplets

that formed on His own tirumEni) the brahma kapAlam (the skull of one of

brahmA's heads that Sivan plucked out) that stuck to his hand and making it

fall out.

 

maRaiyAl muttI avai vaLarkkum mannu pugazhAl vaNmaiyAl poRaiyAl mikka andaNar

vAzh – A lot of vedic brAhmaNa-s live here; these brAhmaNa-s are renowned for

keeping the three agni-s (gArhapatyam, AhavanIyam, tretAgni) up with veda

mantrams, for their generosity and for their patience

 

puLLambhUta'nkuDitAnE – this is the divya dESam known as

tiruppuLLambhUta'nkuDi.

 

C. SrI UV:

 

maRaiyAl muttI avai vaLarkkum mannu pugazhAl – one may know how to chant

vedams, but, that talent is embellished only by the fame obtained by their

vaidIka anushThAnams like keeping up the three fires.

 

D. SrI PBA:

 

iRaiyAn kaiyyil niRaiyAda munDam niraitta – Sivan/rudran is also called

'ISvaran' in saMskrtam. “kaNDa kaDalum malaiyum ulagEzhum muNDattukARRAâ€

[periyAzhvar.1.9.9] - no matter what everyone offered to fill the brahma

kapAlam, stuck in Sivan's hand, it would not fall off; emperumAn helped him by

dropping the sweat water droplets formed on His tirumEni and relieved Sivan of

the curse.

========

 

Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 5.1.8 on tiruppuLLambhUta'nkuDi

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To be continued …..

 

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tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.9 tunni maNNum:

 

tunni maNNum viNNADum

tOnRAdu iruLAi mUDiya nAL

annamAgi arumaRaigaL

aruLic ceyda amalan iDam

minnu cOdi navamaNiyum

vEyin muttum cAmaraiyum

ponnum ponni koNarndalaikkum

puLLambhUta'nkuDitAnE.

 

A. SrImad tirukkuDandai ANDavan:

 

BhagavAn took avatAram as hamsam/annam/swan that has the capacity to separate

milk and water, when all the worlds got submerged in darkness in order to fight

the asuras (who hid the veda-s) and taught the vedas to brahma; He did this in

the form of a bird because brahma may not be amenable to learning them if He

came as an AcAryan. That perumAL is stationed in puLLambhUta'nkuDi.

 

This place has another specialty. It is so wealthy from all the gems, pearls,

cArmarams, gold etc brought with the waters of kAvEri.

 

 

B. SrI PVP:

 

maNNum viNNADum tOnRAdu iruLAi tunni mUDiya nAL – when the bhUmi, svargam and

other worlds were all engulfed in darkness (during sRshTi time)

 

annamAgi arumaRaigaL aruLic ceyda – the faultless sarveSvaran took the form

of a swan and imparted the knowledge of vedas to brahmA.

 

amalan iDam - this is where my svAmi has chosen to reside in. He is faultless

because He helped brahmA without even expecting anything in return

 

minnu cOdi navamaNiyum vEyin muttum cAmaraiyum ponnum ponni koNarndalaikkum –

ponni/kAvEri brings down with her precious gems, pearls, cAmarams, gold etc and

deposits on the river banks here.

 

puLLambhUta'nkuDitAnE – in this divya dESam, tiruppuLLambhUta'nkuDi.

 

C. SrI UV:

 

The 'swan' avatAram will be brought up again in periya triumozhi 5.3.8 and

5.7.3. These follow the footsteps of periyAzhvAr's (1.9.10) - “tunniya

pEriruL Suzhndu ulagai mUDa, manniya nAnamaRai muRRu maRaindiDa, pin

ivvulagainil pEriruL nInga anru, annam adAnE accO accOâ€. tirumangai AzhvAr

expands on this concept in 11.4.8 - “munnulagangaL Ezhum...â€. In hamsa

sandeSam, SrI deSikar talks about hamsa avatAram teaching the veda-s -

“vAnavarkkum munivarkkum nalgiâ€; a detailed account can be had from SrImad

bhAgavatam (11.13) – hamsAvatAra vriddhAntam. Uddhavar asks kRshNa in which

form He instructed veda-s to sages like sanakar etc. kaNNan said, “sanakar

etc worshiped their father, brahmA and asked about the yoga position needed for

those who desire salvation. 'dhyAyamAnaH praSnabhIjam nApyapadyata karmatI' –

brahmA was engulfed in the darkness of 'lack of knowledge' and meditated

towards Me. I took the form of a swan for His sake.

When sanakar and others saw Me, they asked Me who I was. Upon their request, I

taught them the knowledge about the world, how the worlds end, the awareness,

dream, sleep and death states of the jIvans, how I am Omnipresent in My

'knowledge' form, and how the worlds are not individual entities but a part of

Me and are subservient to Me madAtmakam ???? Know that this revelation is

important for those who seek salvationâ€.

 

No matter however much one knows, it is not enough if the connection between

SarIram – body and Atma – soul, is not understood. AzhvAr is referring to

this in the terms “maNNum viNNADum iruLAiâ€. A swan has the capability of

separating water and milk. Like that, one should be able to be distinguish

between the creation and paramAtmA, and also between the body and the soul.

EmperumAn appeared as a swan to prove that this can be achieved only through

satva guNam. He appeared as a swan and removed the darkness; hence called

'amalan'.

 

navamaNi… pearl and gold are included in the navamaNi – nine precious gems;

but a special mention of made of the pearl from the bamboos and gold brought by

ponni (river kAvEri); this is to show that pearls and gold are brought in large

quantities.

 

It is possible these are being offered to emperumAn as a fee for the

instructions imparted by Him as a swan long time back.

 

D. SrI PBA:

 

One time when at the end of a kalpa, brahmA was asleep, the four veda-s got out

of his face and were walking around in the form of men. An asura named,

somukhan, who had obtained several boons by doing severe meditations, kidnapped

them, engulfed the three worlds in darkness, and hid in the flood waters. The

lord took the form of a humongous fish, got into the waters and recovered the

hidden veda-s. He then took the form of a swan, that has the talent to separate

essence from non-essence and taught veda-s to brahmA.

 

minnu cOdiyum navamaNiyum – compare with SrIra'ngarAjastavam – pUrva

Satakam, Slokam 21 – kAvEri varNanam about the wealth that kAvEri brings –

 

ca'ncaccAmaracandracandanamahAmANikyamuktotkarAn

kAverI laharIkarairvidadhatI paryeti sA sevyatAm ||

 

(the flood waters of kAvEri bring for her son-on-law, lord ranganAtha, huge

amounts of camphor, sandal, precious gems, pearls etc).

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Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 5.1.9 on tiruppuLLambhUta'nkuDi

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To be continued …..

 

 

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tiruppuLLambhUta'nkuDi - periya tirumozhi 5.1.10 kaRRA maRittu:

kaRRA maRittuk kALiyan tan

cenni naDunga naDam payinRa

poRRAmaRaiyAL tan kELvan

puLLambhUta'nkuDi tan mEl

kaRRAr paravum mangaiyar kOn

kArAr puyaRkkaik kalikanRi

coRRAn Iraindivai pADac

cOra nillA tuyar tAmE.

 

A. SrImad tirukkuDandai ANDavan:

 

sarveSvaran, who was giving royal audience to the nitya sUri-s, came as kaNNan

and grazed the cows. In order to save a good pond from being poisoned, He

danced on the hoods on the serpent, kALiyan, and drove him away. He is the lord

of periya pirATTi, who appeared on the lotus. These pAsurams sung by the king

of tirumangai are about tiruppuLLambhUta'nkuDi, where that lord is stationed.

This AzhvAr is very well known in the circle of leaned people. Just as rAma was

praised during His reign, everyone was in praise of this AzhvAr. He was the

most generous one, like the rain-giving clouds. He gave us these ten songs;

that itself proves his generosity. There is nothing more special than this. All

sins will vanish from those who learn these ten pAsuram-s.

 

B. SrI PVP:

 

kaRRA maRittu - emperumAn took care of the cows and calves; tiruvAimozhi

10.3.10 talks about “tivattilum pasunirai mEyppu uvattiâ€. Grazing cows is

as enjoyable for emperumAn as giving darSanam to nitya-sUri-s in paramapadam. As

tiruneDumtAnDakam 15 declares, “kanRu mEyttu inidu uganda kALAi!â€, He

relished the cow-grazing even more than the paramapadam.

 

kALiyan tan cenni naDunga naDam payinRa – He did a wonderful dance on top of

the frightened kALiyan's hoods; Per periyAzhvAr tirumozhi 3.8.1 “nalladOr

tAmaraip poigai†- the pond got poisoned; so, He wanted to drive him away and

danced on his hoods.

 

poRRAmaRaiyAL tan kELvan – He is lotus-born tAyAr's husband; in spite of His

softness by being so, He performed a magnificent feat by dancing on the

serpent's heads.

 

pADa – those who can sing

 

kaRRAr paravum mangaiyar kOn kArAr puyaRkkaik kalikanRi coRRAn Iraindivai -

these ten pAsuram-s given to us by SrI tirumangai Azhvar, who is hailed by

learned vidvAns, who is the king of tirumangai, who is very generous like the

rain-producing and dark clouds and who is the destroyer of kali -

 

rAmo rAma rAma iti prajAnAm abhavan kathA |

rAmabhUtaM jagat abhUt rAme rAjyam praSAsati || (rAmAyaNam.yuddha.131.104)

 

(the folks were always talking about 'rAma', 'rAma', 'rAma'; when rAma was

ruling ayodhyA, the whole world became 'rAma')

 

During and after rAma's rule, the two syllables 'rA ma' became the life source

of everyone. Like that during tirumangai AzhvAr's time and after that also, all

the learned vidvAns became attached to him.

 

puLLambhUta'nkuDi tan mEl – about tiruppuLLambhUta'nkuDi, His residence

 

cOra nillA tuyar tAmE – will be blessed with a situation where all causes for

sorrow will weaken and leave for ever; they will not follow the soul.

 

C. SrI UV:

 

Just as kALiyan's venom left from the pond, for those who sing and listen to

this tirumozhi, the sins will not affect them; they will wait till the body is

shed; when the soul leaves the body at the time of death, those sins will not

stay; “suhataH sAdukRtyAm dvishantaH pApakRtyAm†- they will go some place

else.

 

cOra nillA tuyar – all the sorrows that are being experienced will disappear,

not affecting the soul anymore; or, it can be said, when the soul is weak and

ready to leave the body, the sorrow-producing sins will not stay.

 

Learned ones knew that enjoying bhAgavata-s is part of enjoying bhagavAn; and

AzhvAr was very knowledgeable and was a special poet to hold all their

attentions.

========

 

Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 5.1.10 on tiruppuLLambhUta'nkuDi

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END of periya tirumozhi 5.1

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