Nammialvar tiruvadigale Sharanam!

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FOREWORD

It is a pleasure to write this foreword to the Book on Thiruvachiriyam and Periya Tiruvandadi by my esteemed scholar friend Shriman B.S.S. Iyengar Swami. He is the founder of Shri Parampara Sabha which is dedicated to bring out the Vaishnava classic works to the English speaking world and thus expose them to a wide readership. The project, “subhana manasa dhyatam” has been a great success and quite a number of important books have been brought out by the sabha. One of the earlier publication was Shri Vishnu Sahasranamam, an English rendering of Shri Parashara Bhattar’s famous commentary of this work called Bhagadguna Darpanam, which turned out to be highly popular and useful.

In the preface to my English rendering of Shri Ramanuja’s Gadyatrayam with the commentary of Shri Periavachan Pillai published by Shri Parampara Sabha, Shri Iyengar wrote (1994).

“Shri Parampara Sabha has every ambitious project, though yet in a preembryonic state, of starting extensive research project on Divya Prabandam to bring the finer points of this great heritage of ours to the outside world from out of the exclusive previlege and enjoyment of Tamil scholars. Let us hope that the grace of the Lord and the blessing of Bhagavad Ramanuja will inspire dedicated scholars to join hands with us to fructify the idea atleast during early twenty first century.”

This hope of Shri Iyengar has been, I should say, amply fulfilled. Only, Shri Iyengar himself fulfilled the task expected of “dedicated scholars”. It is amazing to me how a person, born and brought up in Karnataka with Kannada as his mother tongue could become so proficient in Tamil as to translate many of the Divyaprabandam hymns into beautiful and lucid English and publish them with useful notes also.

“Mysticism Supreme” is an English rendering of Nammalvar’s Thiruvoimozhi (1102 verses) was the first to be published. Thiriviruttam of Nammalwar (100 verses) and Thirunedunttandagam (30 verses) of Kaliyan have also been published and provide most useful and enjoyable reading. The present work is a continuation of the series. Besides these he has published English versions of two important “Rahasya Texts” Shrivachana Bhushanam and Acharya Hridayam. A very recent publication is a very rare vaishnava work, “Virodhi Pariharam” by Vankipurattu Nambi, a direct disciple of Shri Bhagavad Ramanuja. More than 80 obstacles to the well being of a Prapanna are detailed here. It is a written record of a series of discourses given by the Acharya Shri Ramanuja to a select band of disciples, by Vankipurattu Nambi. I learn that this work was published in print in 1914, but many scholars are not even aware of this existence of the work. Shri Iyengar has rendered this into English and got it published by Shri Parampara Sabha. A great service indeed.

Nammalwar has sung four Poems which are considered and respected as the Tamil Vedas. Tiruviruttam (Rig Veda), Tirivaisirium (Yajur Veda), Peria Tiruvandadi (Atharvana Veda) and Thiru Voimozhi (Sama Veda). It is not an easy task to comprehened the true meaning of these verses without the help of the learned commentaries provided by our great acharyas. Deep and reverential study of the vast literature preferably under an able guide (Acharya) is needed before one can render these pieces into a foreign language. Hard and sustained work over a period of years is thus essential. Shri Iyengar has gone about the task most enthusiastically and has procused three very useful books Covering the four poems. These renderings are so made as not to miss the Sweetness of the verses and the highly significant teachings of the great Prapannajana Kutasta our Prathanacharya, Nammalvar.

I congratulate the author on the achievement of the stupendous task he has set himself with great success. I pray to Shri Parthasarthy Geethacharry an our Presiding deity in Triplicane to shower his grace and blessings On the blessed Scholar to continue successfully the publication of more works under the Project he has set before himself.

“Shrivaishnava Simham”

Dr. V.V. Ramanujam

Retired Professor, University of Madras

Editor, YATHIRAJA PADUKA – Chennai

Triplicane

10-10-2004

TIRUVACHIRIYAM

&

PERIYA TIRUVANDADI

Introduction

Nammalvar indited four works, viz., Tiruviruttam, Tiruvachiriyam, Periya Tiruvandadi and Tiruvaymoli in the same chronological order. These are compared to the four branches of the Vedas Rik, Yajur, Atharvan and Sama respectively. Tiruvachiriyam, like the Yajur Veda which contains seven kandas, contains seven stanzas and highlights the supremacy of Narayana like the Narayana Anuvaka which is the essence of Yajur Veda. Periya Tiruvandadi, reflecting the ideas in Mundaka and other Upanishads of Atharva Veda which also prescribes remedies for illness, prescribes the remedies for the ills of the Mundane worlds, namely, lauding and meditating on the glories of the Lord sans any extraneous thoughts.

It has been brought out in Tiruviruttam that it elaborates the first two words “AUM" and “Namah” of Tirumantra. Tiruvachiriyam complements it by Supplying the third and last word ‘Narayanaya” by statements such as “tamaraiyundi taniperum nayaka"” and “emperumamayan" bringing out the Narayanatvam of the Lord and “alitdrili vovade valiya” reflecting the implications of service in ‘“Paramapada” by the case ending “aya” in “Narayanaya™ of the Tirumantra.

In Periya Tiruvandadi, “ner ikattinikkudiyo" — are you keeping me away by showing other means? (Pachuram-6) reflects the idea contained in “Sarvadharman parityajya” of the Charama Shloka in the Gita: “vem kotterel udane konranai Manattu vaittu" — meditating only on the One who Killed the seven cruel bulls with horns (Pachuram48), is the determination to surrender to the Lord only as in “Mamekam saranam vraja": “emmiraiyar tandavarulennum tandal adittu valvinaiyaik kanum malalyum pukak kadivan" (Pachuram-26) — He beats my cruel sins with the stick called the grace and makes them run to forests and mountains, correlates with “aham tva savapapebhyo Mokshayisyami'; “vantuyarai marunka kandilumal (Pachuram-54) — we are no more aware of the miseries, and “yadagil yade ini’ (Pachuram-70) — henceforth What does it matter what happens, both reflecting the idea In “mashucha" of the Charama Shloka. Thus, Periya Tiruvandadi is said to expand the Charama Shloka of Bhagavad Gita.

While al| the four compositions conform to “andadi' convention, it is only in Tiruvachiriyam that the opening stanza does not pick-up the last word from the last line in the last and seventh stanza, the explanation given being that Nammalvar was so Ecstatic when he gave out the last stanza that he forgot about it.

“Tiruvachiriyar" is a poetic prose composition in a metre called “achiriya pa". In. this metre, each line contains four chirs (easily Pronounceable Phrases) except one line, generally the last line of each stanza which contains only three chirs in the line. There is no restriction regarding the number of lines In each stanza or the number of stanzas in the composition. Periya Tiruvandadi is in the classical “andadi' style followed by the earlier four Alvars in their works.

It is observed that though Nammalvar has given out his name as the author in all the hundred decades of Tiruvaymoli and the end Pachuram (Pachuram-100) of Tiruviruttam, the other two compositions dealt in this book do not contain his name at all. It will be recalled that, in Tiruviruttam Pachuram-96, he had vowed, as it were that he would create interest in people at large towards the glories of the Lord. It is conjectured here that Nammalvar, like an accomplished artist who makes sketches of some highlights of his proposed landscape before he uses the brush to work out details, has used these two compositions as testing ground for his magnum opus Tiruvaymoli and has therefore not found it necessary to include his name in these.

It would appear to the present writer that the motive for these two compositions in this book is more in the nature of introspection by Nammalvar to ensure his propriety and eligibility to indit Tiruvaymoli as avowed by him in Tiruviruttam mentioned in the previous paragraph. Tiruvachiriyam established that it is only Narayana, the one and only entity that should be of any concern to any and everybody. In Periya Tiruvandadi, Nammalvar states, by way of mostly addressing his own mind, that it is futile to expect to see or reach such a Lord by any means whatever and it is the duty of all, without exception, to just hymnise Him (through Tiruvaymoli) at all times purely for its own sake, without expecting any reward.

With this work completed, the present writer has derived a sense of satisfaction that, besides bringing out important and key works on Shrivaishnavism in crisp English, he has been able to cover all the four works of Nammalvar, the kulapati of the Shrivaishnava community.

***

TIRUVACHIRIYAM

of

Nammalvar

Taniyan

(by Arulalapperumal Emperumanar)

Text:

Kachiniyor tamvalak kaliyugatte vandudaitta
Aciriyappavadanal arumar aindl virittanai
Desikanaip parankucanait tigalvakula arttanai
Macadaiya manattuvaittu maravamal val thudume.

Meaning: People of this world will be worthy cleansed of their minds without forgetfulness by benedicting Acharya Parankusha of the shining Vakula garland who revealed the Precious Vedas in the metre “achiriya pa’ and who was born in this Kaliyuga in order to make them thrive.

Pachuram 1

Preamble: In spite of being bestowed with devotion arising from knowledge right from early on, Alvar's plea to be taken to Paramapada there and then, as in Tiruviruttam, could not be granted as Alvar, like Bhishma on the bed of arrows, had yet to be spared to benefit the people of the world by his devotional out pourings. But then, as the purpose of Alvar wanting to go to Paramapada was to experience His inherent characteristics, form and glories, the Lord thought he could as well have that feeling here as a sop. Even then, it was the beauty of the Lord that initially attracted Alvar and he wanted to experience it now. But, what could contain the Lord's beauty of form? Trying to experience it is like trying to get into surging flood waters. Like one entering the flood waters using a float, Alvar uses similes to describe the Lord's beauty. Any particular thing in this World is totally inadequate to bring in even a semblance of the Lord's beauty. Therefore, Alvar brings in several things together Known for their excellences over here in certain aspects, such as the gigantic and awe-inspiring Mountain, the pleasingly sparkling emerald etc., to give us a comprehensive picture beyond which we mortals over here cannot even conceive the Lord’s beauty. In this Pachuram, Alvar gives expression to his mystic experience which he could not contain within himself.

Text: Cekkarmamukiludutty mikka ceficudarp.
Paridicadi, ancudar madiyam pandu,
Palacudar Punainda Pavalaccevvay,
Tigal pacuficedj Maratakakkunr am,
Kadalon kaimicaik kanvalarvadupol
Pitakavadai mudipin mudala,
Metaky Palkalananindu, Codi
Vayavum kannavurn civappa, midittup
Paccaimeni mikappagaippa,
Naccuvinaik Kavartalaiyaravinamali yer.
Erikada| Naduvul ar ituyilmarndy
C!vanayanindiranivarmuda| anaittor
Deyvakkul, angal kaitol akkidanda,
Tamaraiyundittanipperunayaka,
Muvulakalanda cevadi yoye ||1||

Meaning: The unique sovereign Lord, with the lotus navel venerated by all the hosts of celestials headed by Siva:

Brahma and Indra, lying in yoganidra mounted on the bed of Adishesha with swaying hoods emitting poision in the midst of the blazing sea, with a predominantaly green body contrasting the redness of the lips and eyes in brilliance, decorated with several befitting ornaments such as yellow garment, crown and pendant, like an emerald mountain with coral as red lips sleeping in the arms (waves) of the Sea Lord (Varuna) wearing the dense redtinted clouds (as the garment) and decorated with the extremely brilliant and red sun as the crown on the head, the moon as the pendant and the stars as the various other ornaments! Did not your red feet verily measure the three worlds?

Notes: By bringing in together certain things known to us over here for their excellences, Alvar has given us a picture with one to one likeness of the Lord in the milkocean. The words “tamaraiyundi”, “tani” and “perum" signify that the Lord is the sentient, material and auxiliary causes respectively.

Pachuram 2

Preamble: In the previous Pachuram, Alvar had the grand Vision of the Lord. This was not due to any effort on his part but due to the parabhakti induced in him by the grace of the Lord who gave him devotion arising from knowledge right at the beginning which developed into parajnhana and then to paramabhakti in due course. But then, the Vedas Say in “Purushasukta” —

Vedaham etampurusam mahantam
Adityadvarnam tamasah parastat |
Tameevam vidvan amrta ihabhavati
Nanyah pantha vidyate ayanaya ||

[Meaning: l am making it known that this Lord is great, effulgent like the sun and beyond the play of ‘Tamas’.

One who knows Him thus becomes deathless in this birth itself. Towards this (moksha), there is no other way].

The upasaka practices Karma and jnana yogas to reach the stage of Parabhakti when he will have the vision of the Lord as a mere effulgence as stated above and can attain moksha by practising Bhakti yoga. But, as Alvar’s desire is to serve at the feet of the Lord without expecting any reward, he is ecstatic about the vision of the Lord and derides the upasaka who makes efforts towards moksha Instead of enjoying the vision of the Lord.

Meaning: Let those alone who want to indulge in anything instead of the superiority of diving in the sea of pure Nectar, the pleasure of paramabhakti filling the soul Melted down with desire to wear the lotus flower called the effulgent feet with jingling anklets of my master in the pleasent company of Shri, who created the worlds and absorbed them in Pralaya. Can (the purusharthas) living in affluence (artha), acquiring great and everlasting fame in the three worlds (Kama and Dharma), or even attaining Paramapada (Moksha) as listed by the gnostics be counted on?

Notes: The aim of all souls is to have rapport and serve at the feet of the Lord. Alvar derides the Upasaka who makes efforts towards moksha instead of gaining this bliss, furthering parabhakti to the stage of paramabhakti.

Pachuram 3

Preamble: In Pachuram 1, Alvar had the vision of the Lord. In Pachuram 2, the bhakti generated by this vision was so pleasant that it did not matter whether it was over here with a mundane body or in Paramapada. In this Pachuram, he states that this devotion should extend towards the Shrivaishnavas as the ultimate stage.

Meaning: His glory is proclaimed (in the Vedas) as being Prostrated by all the three worlds as one, with His resolve to show them the right path. He is the leader of the three celestials (Brahma, Siva and Indra) who operate to fructify His vows (as above). He caused to wind the body of the king of the hooded serpants (vasuki) round the broad mountain (Mandara) with increased tumult (due to rubbing) like a pestle in the shivering sea with the huge mountain trembling from the lashing of the huge mountain-like waves. Can we be associated, age after age without respite, as the vassals of the servants of such a great and unique Lord with His chest emitting brilliance?

Notes: The Lord is “Satya Sankalpa" - whatever he wills shall be done. He is also “Satyakama” - all His desires are fulfilled. Therefore there is nothing He expects from the devotees. He is happy if His devotees, the Shrivaishnavas are served.

Pachuram 4

Preamble: Having said in the previous Pachuram that his bhakti towards the Lord should extend to bhakti towards the Shrivaishnavas also, Alvar states that this inalienable relationship among him, the Shrivaishnavas and the Lord should last forever, Periyalvar reflected the same idea when he said “adiyom6dum ninnodum pirivinri ayiram pallandu” - thereby singing benediction to the relationship of himself, the Shrivaishnavas and the Lord to last for several thousand years without break. Whereas Periyalvar measured time in years, Nammalvar measures time in aeons.

Meaning: Orchestrate with us in paying homage through benediction, aeon after aeon without break, at the feet of the great primordial wondrous Lord with His naval which produced the three worlds germinated from the four-faced celestial Brahma along with whom He created Siva and several other celestials, all by Himself as the sentient, material and auxiliary causes, with himself rare of attainment, when there was no world of any kind nor anybody existing.

Notes: Alvar asks people at large also to join him and the Shrivaishnavas in lauding the Lord.

Pachuram 5

Preamble: In the previous Pachuram, Alvar asked the people at large to orchestrate with him and the Shrivaishnavas in paying homage to the Lord. What compulsions would they have, since they had no allegiance to Him that they should do so? Alvar states the benefactions that He did for which they should be eternally grateful to Him. He had already stated in the previous Pachuram that, as the primordial Lord, He had created all the worlds as all the three types of causes. In the process He had provided the souls, lying jumbled inactive and inert in Mahapralaya, bodies and gainful activities. In this Pachuram he states that, lest the big fish swallow the small fish, He created the directional deities to safeguard the weaker people, besides coming to their rescue Himself like Vamana.

Meaning: Does the world owe allegience to anybody other than the lofty primordial Lord, like thousand dark suns come up and with the blossomed eyes and the sweet lips as the cluster of lotuses and the crown and thousand arms like so Many branches sprouting from a kalpaka tree, Whose one foot like an upturned blossomed lotus occupied the entire Earth and the other unique dazzling lotus foot Penetrated the sky to the surprised delight of the celestial World of Brahma, bringing out the scriptures appealed to by the celestials intending the right path.

Notes: Alvar tells the people of the world compelling reasons why they should join him in lauding the Lord.

Pachuram 6

In the last two Pachurams, Alvar advised the people at large to Join him in lauding the Lord aeon after aeon Without break and gave very sound reasons why they should do so. He thought that they would have heeded his advice. When he saw them again, he found them still "their old ways worshipping minor deities of their choice in forbidden ways. For him who, even a short break in lauding the Lord, would lament aloud, he now shouts at the ways of the world.

Meaning: Alas! Alas! The ways of the world! When there is the Lord of the primary cause who brought forth, dug out, swallowed, spat out, measured and planned several other ways of protection of the worlds, the way they resort to several minor deities like chaff sticking to grain, whom they come across to show off their cleverness of mental power, is like bathing a (mere inanimate) plank (ignoring) the surviving mother. Their demands of sacrifice and several other forbidden practices bringing in pain mixed with pleasure will result in deep involvement in several powerful illusions without being able to escape from the ageold and greatly impregnable samsara (mama maya duratyaya).

Notes: The celebrated commentator Periyavacchan Pillai quotes an instance of Emperor Yayati who made sadhanas and attained a status equal to Indra. Indra asked him Once about who was reputed as a great and virtuous man On earth? With the good intention of not speaking a falsehood to a celestial, Yayati replied that when he was ruling the earth, people used to refer to him as a virtuous man. The dormant jealousy in Indra showed up and as a pretext of accusing him of self-importance, he cursed Yayati to be hurled back to earth. Thus, any favours of the demigods are of low yield and given as rewards and are not long-lasting.

Pachuram 7

Preamble: In the previous Pachurams, Alvar advises the people at large to join him in singing benediction to the Lord. The Lord was the primary cause of all the worlds He protects the souls in every way at all stages right from the time when they were lying jumbled up in pralaya and therefore they should be eternally grateful to Him:

Instead of it, he felt sorry that they were resorting to minor deities doing sacrifices and other forbidden rites thereby sinking deeper and deeper in Samsara. But he was not like them. He had all along realised that the Lord meant everything to him and he was wholly dedicated to Him. In all his other three compositions of Tiruviruttam, Periya Tiruvandadi and Tiruvaymoli, Alvar had followed the “andadi convention. Though he had tried to keep up that convention, his ecstasy for his good fortune was so great that he forgot to keep it up in this Pachuram in not ending it with a word which would be picked up by the commencing Pachuram One of this composition.

Meaning: For us, is there a unique great Lord apart from the great Lord of wondrous deeds who ended on a banyan leaf with everything concealed inside Him without leaving a single thing outside, the various worlds (Bhu, Bhuvah and Suvah), and all souls of any type, the solid, liquid, fire, wind and the effulgent ether along with Siva of matted locks with the cool moon, the four-faced Brahma and Indra, the chief of the celestials with pleasant appearance.

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