SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> First centum >> Second decad
Highlights from avathArikai (Introduction)
AzhwAr is thinking about emperumAn arriving at thiruppARkadal (milk ocean) and mercifully resting there, to be the origin for such incarnations.
karaisey mAkkadal kidandhavan
kanaikazhal amarargaL thozhudhEththa
araisey mEgalai alarmagaL avaLodum
amarndha nal imayaththu
varaisey mAkkaLiRiLavedhir vaLarmuLai
aLaimigu thEn thOyththu
pirasa vAri than iLambidikku aruLseyum
piridhi senRadai nenjE !
kanai – resounding (by the ornaments)
kazhal – divine feet
amarargaL – brahmA et al
thozhudhu – worship
Eththa – to be praised
karai sey – not breaching the shore
mA – vast
kadal – in thiruppARkadal (milk ocean)
kidandhavan – sarvESvaran who is mercifully reclining
mEgalai – having divine garment
alar magaL avaLOdum – with periya pirAtti who was born in lotus flower
amarndha – firmly residing
nal – distinguished
imayaththu – in himavAn
varai sey – resembling a mountain
mA – having huge form
kaLiRu – elephants
iLam – young
vedhir – bamboo’s
vaLar – grown very tall
muLai – sprouts (pulling them)
aLai – in the caves
migu – filled
thEn – honey
thOyththu – dip
pirasam – with the beehive
vAri – that honey
than iLam pidikku – for their calves
aruL seyum – giving
piridhi – in thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach
sarvESvaran who is mercifully reclining in milk ocean which is not breaching its shore, to have his resounding divine feet praised and worshipped by brahmA et al, is firmly residing in the distinguished himavAn along with periya pirAtti who was born in lotus flower and is wearing a divine garment; there, elephants having huge forms resembling mountains would pull the young bamboo’s well grown sprouts and dip them into the abundant honey in the caves; they would give the honey along with the beehive to their calves. Oh mind! Go to such thiruppiridhi and try to reach.
Highlights from vyAkyAnam (Commentary)
- karai sey … – Divine feet which are decorated with ornaments; brahmA et al who would desire thinking “We should go and see this beautiful form” in vain – being unable to go to SrIvaikuNtam and reach there, they won’t be able to see; to let them compensate for such loss and see and enjoy him, emperumAn mercifully reclined in thiruppARkadal. The ocean which is not crossing the shore on its own; that is – it won’t cross the boundary due to bhagavAn’s order. Alternative explanation – the ocean which was given a boundary at a particular time; this can be said based on the [previously explained] similarity of boundary being placed by bhagavAn and the ocean not crossing it on his orders. Another explanation – karai sey – to help in crossing over to the other shore, mAkkadal kidandhavan – one who reclined on the vast ocean.
- kanai kazhal – Having the sound of ornaments; [or] dense with ornaments.
- arai sey … – Just as a person who would have his sleeping in one place and would have an exclusive place for enjoyment, emperumAn who reclines in thiruppARkadal would come to thiruppiridhi and reside here. Just as mother and father would remain together and think about the well-being of the children, he came and stayed here along with pirAtti. The mEgalai (divine garment) on the divine waist – thiruppariyattam. He is residing in the distinguished himavAn along with periya pirAttiyAr who is wearing such garment and is having a fully enjoyable form. The beauty of her divine garment is such that, it won’t let him enjoy anything else beyond that. [It should be read as – kanai kazhal amarargaL thozhudhEththa karai sey mAkkadal kidandhavan – arai sey mEgalai alar magaL avaLodum amarndha nal imayaththu]
- varai sey mAk kaLiRu – iLa vedhir – young bamboos. Not matching their age, these bamboo shoots grow so tall that they reach the upper wall of the universe. Elephants which appear to be made out of mountains, would effortlessly pull with their strength.
- aLai migu thEn thOyththu – Dipping it in the honey filled caves/holes. Just as the kings will have unlimited enjoyable aspects, honey is available in abundance. pirasam could mean beehive and honey bee. vAri – the honey in there. Dipping the well-grown bamboo sprouts into the honey, the elephants will pour the pulpless juice into their calves. If the pulp is present, the juice will not go down the throat – this is because they are young calves. To get the taste of the honey, dipping the bamboo shoot into it, and eliminating the pulp, the elephant will press the bamboo to give the juice. The calves are such tender that they cannot even bear the pulp of the bamboo. In this dhivyadhESam, even for the animals, their activity is to continuously protect their dependents.
Just as sarvESvaran arrives in thiruppARkadal and reclines there to protect brahmA et al, the animals in this dhivyadhESam are fully focussed on protecting their dependents; emperumAn who resides there enjoying with periya pirAttiyAr, after enjoying such union, will celebrate with enjoying the honey; that is highlighted by this situation in thiruppiridhi.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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