periya thirumozhi – 2.7.1 – thivaLum

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periya thirumozhi >> Second centum >> Seventh decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thivaLum veNmadhi pOl thirumugaththarivai
     sezhungadal amudhinil piRandha
avaLum ninnAgaththiruppadhum aRindhum
     Agilum Asai vidALAl
kuvaLaiyam kaNNi kolliyam pAvai
     sollu nin thAL nayandhirundha
ivaLai un manaththAl en ninaindhirundhAy?
     idavendhai endhai pirAnE!

Word-by-Word meanings

thivaLum – shining
veL – whitish
madhipOl – like moon
thiru – beautiful
mugaththu – having divine face
arivai – one who is in her youth (age group of 19 to 24)
sezhu – vast
kadal – born in the ocean
amudhinil – in the nectar
piRandha – one who is born in
avaLum – that periya pirAttiyAr
nin – your highness’
Agaththu – in the divine chest
iruppadhum – being mercifully present
aRindhum – even after knowing
Agilum – still
Asai – desire towards your highness (my daughter)
vidAL – not giving up;
am – beautiful
kuvaLai – like kuvaLai flower
kaNNi – having beautiful eyes
kolli – made in kolli mountain
am – beautiful
pAvai – having beauty like that of a doll
nin – your highness’
thAL – divine feet
nayandhu irundha – one who is desiring for
ivaLai – in her matter
un manaththAl – in your divine heart
en ninaindhirundhAy – what are you thinking?

(leaving paramapadham)
idavendhai – having arrived in thiruvidavendhai
endhai pirAnE – Oh lord of my clan!
sollu – You should mercifully speak a word.

Simple translation

Even after knowing that periya pirAttiyAr, who is having shining, whitish moon like beautiful, divine face, who is in her youth, and is born from the nectar which was born from the vast ocean, is mercifully residing on your highness’ divine chest, still my daughter parakAla nAyaki, is not giving up the desire towards your highness; she is having beautiful eyes which resemble kuvaLai flower and is having the beauty of a beautiful doll made in kolli mountain; what are you thinking in your divine heart in the matter of my daughter who is having desire towards your highness’ divine feet? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

thivaLum … – The boundless desire of parakAla nAyaki is explained here. When someone who is more knowledgeable/capable becomes immersed in the experience, the one who is looking from the shore should naturally try to escape from drowning.

thivaLum veNmadhipOl – Here periya pirAttiyAr’s greatness of even being able to immerse in such great enjoyment of bhagavAn is highlighted.

thivaLum – Shining. Alternatively – the lustre due to shining is highlighted.

veNmadhipOl – Being whitish due to the youthfulness. Here, not being satisfied even after enjoying emperumAn eternally is indicated.

thirumugaththu – Since the moon will not be an exact match for the radiance in her face, the face is said to be thirumugam (divine face). It is said in SrI rAmAyaNam ayOdhyA kANdam 3.28 “chandhra kAnthAnanam rAmam athIva priyadharSanam” (SrI rAma who is having beautiful face like moon; he is more pleasing than moon). That is – being without dark spots and not waning. The face is like an unchanging moon which is wholly enjoyable.

arivai – Even without the facial lustre, her youth is such that it will make others become immersed in her. This is her youth.

Further, her birth is explained.

sezhum kadal amudhinil piRandha – First there is the milk ocean, which becomes extraneous pulp where the nectar is the essence; now the nectar too becomes extraneous pulp and she is born as the essence. It is said in periya thirumozhi 6.1.2 “viNNavar amudhuNa amudhil varum peN amudhu” (As the dhEvas consume the nectar, periya pirAttiyAr is the real nectar who came out of that nectar which was consumed by dhEvas). While he [emperumAn] was praised for his magnanimity for churning the ocean to help the dhEvas, in reality, he churned to fulfil his own desire.

avaLum – Even such periya pirAttiyAr who is great by her beauty and birth.

nin Agaththu – The chest which is desirable even for such periya pirAttiyAr. She resides there with constant fear thinking “Will I lose my residence in this chest?” as said in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave even for a moment).

iruppadhum – Remaining implies being together with him; she cannot tolerate the separation.

aRindhum – We cannot say that parakAla nAyaki desired for emperumAn without knowing that periya pirAttiyAr is present on his divine chest. The one who pursued emperumAn considering periya pirAttiyAr’s presence as her main support.

Agilum Asai vidALAl – The reason for her desire is periya pirAttiyAr’s presence there as she thinks “Why would I miss out when periya pirAttiyAr is present there?” That is the main support for her desire.

kuvaLai am kaNNi – Here, parakAla nAyaki’s greatness over periya pirAttiyAr’s greatness is explained. For periya pirAttiyAr, the collective beauty of the face was explained by saying “thirumugam”. Here parakAla nAyaki’s greatness is indicated by “kuvaLai am kaNNi” where the beauty of each part is explained. Just as periya pirAttiyAr’s eyes are more beautiful than emperumAn’s eyes as said in SrI rAmAyaNam ayOdhyA kANdam 16.21 “asithEkshaNA” (one with dark eyes), parakAla nAyaki’s eyes are more beautiful than periya pirAttiyAr’s eyes.

kolli am pAvai – There is a doll in kolli mountain. In thamizh literature, this doll is shown as the example for physical beauty. There can be no comparison for her birth; one has to draw a picture or sculpt a statue in a perfect manner to compare with her.

sollu – It is not that you would not have thought about a solution for this; but thinking for such solution is not sufficient; you have to mercifully speak a word to eliminate our fear as said in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve).

nin thAL nayandhu irundha – This is another greatness of parakAla nAyaki over periya pirAttiyAr; periya pirAttiyAr desired for his chest; parakAla nAyaki is desiring for his divine feet. Those who know emperumAn’s greatness, will desire for his chest; those who know the greatness of emperumAn who is with periya pirAttiyAr, will desire for his divine feet only.

ivaLai – Since the mother is not satisfied with praising her daughter enough, she is pointing to her and saying “ivaLai” (her).

un manaththAl – What are you thinking in your divine heart where you can give solution even for those who are totally away from you?

un manaththAl – I have given up finding a solution with my heart. Now, what are you thinking in your heart?

idavendhai endhai pirAnE – Oh lord of my clan, who has arrived and stood in thiruvidavendhai to save those who have lost their way to the unshakable, great abode of paramparadham! As said in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi” (The radiant one who is worshipped by those who lost that opportunity previously).

sollu – This is the verb.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), lived in SrIperumbUthUr, presently living in SrIrangam. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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