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SrI  UpakAra  Sangraham - III (13)
-- 
niryANa adikAram
-- 
 Section - 10: SrI NammAzhvAr reveals all these so far described, in the first 
verse of his work, Thiruviruttham.
---- 
Sub-section: 1- Word-by-word meaning of the first verse.
---- 
        After the brief introduction, Swami Desikan now provides a detailed 
commentary on the first verse, beginning with, âpoinninRaâ, of SrI 
NammAzhvarâs first of four compositions. The verse is:
 âpoinninRa 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 â 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, âthe false knowledge, evil conduct and dirty 
bodyâ 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. 
 âpoinninRa j~nAnamâ  enRathu naSvaramAkaiyAlE poi ennalAmpadi niRkiRa 
abhOgyamAna vizhayatthil karaNAyattamAip- piRakkiRa bhOgyatA-bhuddhi-yAkavumAm. 
anAdi-kAlam paramapurushArthatthai izhanthu, samsAratthilE akappattukkidantha 
ithil anutApam thORRumpadi.
The expression, âfalse-knowledgeâ 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).
âinninRa neermaiâ â ippadi ninRa prakAratthai â Such a situation as 
this;
âini yAm uRAmaiâ  -- sarvalOka-SaraNyanAi, SaraNAgata-vatsalanAna un 
thiRatthil prati-buddha-rAna nAnkaL ithaRkumel ippratikoola-paramparikaLai 
adaiyAthapadi; âyAmâ enkiRa ithu, âparitrANAya sAdhoonAmâ enkiRa 
sAdh-bahutvatthaik kAttukiRathu. âpaSu-manushyahâ  ityadikaLiRpadi  
sambandhi-kaLaiyum  kAttukiRathAkavumam.  
        By the expression âini yAm uRAmaiâ (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 â do not get 
into this kind of successive un-favourable situations; Here, âyAmâ 
indicates the large assemblage of good people as referred to in the expression, 
âparitrANAya sAdhoonAmâ  (Gita, 4-8) [for the protection of the good]. The 
expression also shows the nature of connections as stated in 
âpaSu-manushyahâ (animals and humans). 
        This is from a SlOka in SAndilya smriti. We shall see the verse in full:
âpaSu-manushyah pakShee vA yE ca vaishNavah samSrayAh /
  tEnaive tE prayAsyanti tadvishNOh paramam padam //â  (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, âyAmâ, the AzhvAr 
refers to those who have surrendered to a devotee of the Lord.

(To continue)
dAsan
Anbil S.SrInivAsan
---------- 




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