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Subject: thiruppalliyelucci 8 english
Date: Fri, 11 Jan 2002 22:33:27 +0530
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From: "Ramani Naidu"
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THIRUPPALLIYELUCCI – DAY TWENTY EIGHT – SONG EIGHT
Transliteration
munthiya muthal natu iRuthiyum AnAy
mUvarum aRikilar yAvar maRRaRivAr
panthanai viRaliyum nIyum nin atiyAr
paLankutilthoRum eLuntharuLiya paranE
centhaLal purai thirumEniyum kAttith
thirupperunthuRai uRai kOyilum kAtti
anthananAvathum kAtti vanthu AntAy
AramuthE paLLi eLuntharuLAyE.
Translation
You became the first middle and the end.
The Three could not comprehend You and who else could?
The Primordial who descended gracefully
Into the huts of humble devotees,
Along with your consort with soft fingers.
You revealed Your bright form, firelike;
You showed Yourself in the temple at Thirupperunthurai;
You showed Yourself as the anthanan and lorded us.
Our elixir, wake up and grace us.
The third song of Thiruppalliyelucci becomes significant on three scores -
the concept of God, the merits of devotion and an explanation of the kiriyai
means of devotion.
Brahma is the god of creation; Thirumal is the god of protection and Siva is
the god of destruction. But the primordial God is well above these three
gods. The three acts of the three gods are but the manifestation of God. The
first two lines of the song indicates this concept of God transcending the
three gods of creation, preservation and destruction. He is the God who has
no origin and yet remains the origin of everything.
Kamban will also mean the same when he says, “He precedes the Primordial.”
He will also say that God has branched out into the three gods. Creation is
one part; so also is preservation as well as destruction. Remaining in
parts, the whole cannot be comprehended. The first two lines of the song
indicate this truth and make up an explanation to the concept of God.
Conventional Saiva philosophy would account for five-fold activity of God in
an explanation of the form of God in Dancing Siva as expressed in a song in
“Unmai Vilakkam”. The hand that holds the tambourine stands for creation;
the hand that blesses assumes protection; the hand that holds the pot of
embers accounts for destruction; the foot planted firmly on ground conceals
divine knowledge and the foot that is held up blesses.
Such an inscrutable God is condescending enough to appear in the huts of the
humblest of the humble devotees. He appears along with His consort with Her
soft fingers. Manivacakar would say, “If I am not ruled over by the Matted
Locked with his Consort, of what relationship am I and my thoughts to Him?”
He would also say, “If the Lord of the celestial gods does not rule over me,
who am I, what is my heart and what is all my wisdom?”
The prayer of the previous song was to make them know the means of realising
God. This song identifies the means as devotion to His feet. Thus the song
also becomes an explanation to devotion by action called kiriyai in saiva
philosophy. That is why there is the reference to temple worship in the
later lines of the song. Those who have been blessed with the means to
worship Him in all devotion, enjoy the bliss of offering their prayers in
the temple.
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