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periyAzhwAr thirumozhi >> First Centum >> Eighth Decad
avathArikai (Introduction)
thiruvAimozhip piLLai, in his svApadhESam, says that AzhwAr is asking krishNa to come and hug him, just like a cloud comes with lightning.
ponniyal kiNkiNi chutti puram kattith
thanniyal Osai salan salan enRida
minniyal mEgam viraindhu edhir vandhARpOl
ennidaikku ottarA achchO achchO emperumAn! vArA achchO achchO
Word-by-Word Meanings
ponniyal – coated with gold
kiNkiNi – anklet
chutti – chutti, an ornament, worn on the divine forehead
puRam katti – donning them in their respective place
than – that anklet’s
iyal Osai – natural sound
salan salan enRida – as it makes a sound “salan salan”
min iyal – having lightning as its nature (or), being beautiful with lightning
mEgam – cloud
viraindhu – hurriedly
edhir vandhARpOl – just as it comes opposite
en idaikku – for my waist
ottarA – coming fast
achchO achchO – you should come and embrace me (since the word achchO is repeated, the overflowing affection is evident)
em perumAn! – oh, one who is my lord!
vArA – come and embrace me
Simple Translation
The ornaments kiNkiNi (anklet) and chutti (worn on the forehead) should be donned on their respective location. They should make a noise, which is natural for them. Just like a cloud comes rapidly opposite with lightning, and with those ornaments making noise, you should come fast and hug my waist. Oh, my lord! You should come and hug me.
vyAkhyAnam (Commentary)
ponniyal kiNkiNi – made with coated gold. In order to look beautiful, these ornaments, which are not of pure gold, have been given a coating of gold, to make a noise. Ornaments made with pure gold will not make a perceptible noise while those which are not made of gold, will make a noise. In order to make them look attractive, they have been given a coating of gold. Alternatively, this could refer to bells which have been suspended from a gold cord. Since these make a noise “salan salan”, the ornament kiNkiNi could refer to the ornament adorning the waist or the anklet worn on the ankles.
thiruvAimozhip piLLai says here that bells (kiNki) have been strung on a golden cord, adorned on the waist and kept on the back side, with chutti being on the front side.
chutti – ornament worn on the divine forehead. puRam katti – this refers to adorning the ornaments in their respective place. The words kaN, kAl, puRam, agam refer to the same meaning – place.
thanniyal … – the waist cord as well as the anklet make a natural noise salan salan. The word salan does not have a meaning on its own. It refers to a noise made, when the ornaments move [when krishNa comes running to hug her].
thiruvAimozhip piLLai says here that when allowed to play, the ornament kiNkiNi (bells) will make a noise.
minniyal … – just like a cloud, which has lightning as its nature, develops feet and comes running from the opposite side. The ornaments kiNkiNi and chutti mentioned here are symbolic of all the ornaments which are donned on the divine form of krishNa, complementing his dark complexion. This example [of cloud with lightning] has been mercifully mentioned to show the desire [of yaSOdhAp pirAtti] that he should come with the radiance of all these ornaments [like lightning streaking across a cloud].
en idaikku … – you should come running and hug me, in order to get on to my waist and remain there. Repeating the word [achchO] indicates overflowing affection.
thiruvAimozhip piLLai says here that AzhwAr is praying to see krishNa running in towards him while emperumAn is praying to get on to the waist [of AzhwAr who is with the pathos of yaSOdhAp pirAtti]. You should come such that I could lift and hug you. While AzhwAr’s hasthamudhra (keeping the palms together, cupped to perform anjali] extends up to seeking paramabhakthi [the situation where he could exist only if he is together with emperumAn and would perish otherwise], emperumAn’s expectation is apradhishEdham (non-avoidance when he comes towards his followers).
emperumAn … – After yaSOdhAp pirAtti told him to come and hug her, since there was a delay, she tells him “Oh, my lord! You should come and hug me”. The term achchO refers to the act of hugging.
thiruvAimozhip piLLai says here that the term emperumAn refers to my lord, my benefactor, who is waiting to hear “When will he call me?” The term vArA refers to his [AzhwAr’s] distress. The term achchO refers to the word said with joy by people who are desirous of uniting with children.
We shall next consider the 2nd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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