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periyAzhwAr thirumozhi >> Second Centum >> Sixth decad
avathArikai (Introduction)
There is no specific avathArikai for this pAsuram.
kongum kudandhaiyum kOttiyUrum pErum
engum thirindhu viLaiyAdum en magan
sangam pidikkum thadak kaikkuth thakka nal
angam koNdhadhOr kOl koNdu vA arakku vazhiththadhOr kOl koNdu vA
Word-by-Word Meanings
kongu – having fragrance (due to flowers etc)
kudandhaiyum – in thirukkudandhai [present day kumbakONam] [a divine abode]
kOtti Urum – in thirukkOshtiyUr [another divine abode]
pErum – in thiruppEr nagar [another divine abode]
engum – in other divine abodes too
thirindhu – being active
viLaiyAdum – one who is playing
en magan – my son’s
sangam– SrI pAnchajanyam [divine conch]
pidikkum – holding
thada – broad
kaikku – for the divine hand
thakka – being apt
nal angam udaiyadhu – bring a stick which has an eminent form
arakku vazhiththadhu – bring a stick which has been painted with lac
Simple Translation
My son plays actively in divine abodes such as thirukkudandhai, thirukkOshtiyUr, thiruppEr etc, which have plenty of fragrance, arising from flowers. He is holding the divine conch, SrI panchajanyam, in his broad, divine left hand. Bring a stick which has an eminent form and will be apt for that divine hand. Bring a stick which has been painted with lac.
vyAkhyAnam (Commentary)
kongum kudandhaiyum – In thirukkudandhai, which is having fragrance. The term kongukkudandhai has got transformed to kongum kudandhai. The fragrance from the orchards and streams in that place as well as the fragrance emanating from the divine form of the one who is reclining in that place [emperumAn] make the entire town to be fragrant.
thiruvAimozhip piLLai, in his svApadhESam, says that thirukkudandhai has orchards where the fragrance will never disappear. It is such a place where the flowers and their fragrance will never change. It is similar to periya thirumozhi 10.10.8 pAsuram “kongAr thirukkudandhai” (the divine abode of thirukkudandhai where the orchards are full of honey). The um syllable [as in kongum], could also be considered to be E [kongE], which would mean that it is fully permeated only with fragrance. Alternatively, the term kongu could be taken as referring to western direction, which is also the divine abode of emperumAn [as in mEl thisai ninRa azhundhUr; emperumAn who is dwelling in thiruvazhundhUr, which is in the proximity on the western side of kudandhai]. AzhwAr is combining the eminence of thiruvazhundhUr with thirukkudandhai.
kOttiyUrum – in thirukkOshtiyUr also
pErum – as well as in thiruppEr nagar
engum – in other divine abodes too, which have not been explicitly mentioned.
thiruvAimozhip piLLai says here that out of affection towards adiyArs [his followers], emperumAn goes to all the divine abodes. If the adiyArs do not surrender to him and attain him, he would consider that [going to various divine abodes] as a playful activity.
thirindhu viLaiyAdum en magan – my son, who is playfully roaming around in all these places.
thiruvAimozhip piLLai says here that just as protector-protected connection gets reversed [AzhwAr considers emperumAn as the entity to be protected and himself as the protector of emperumAn], AzhwAr reverses the cause and effect relationship too and calls emperumAn as en magan [emperumAn is the creator and we are the created; however, AzhwAr considers emperumAn as his son].
sangam pidikkum thadakkaikkuth thakka – apt for the huge divine hand, which is holding the divine conch, SrI pAnchajanyam.
thiruvAimozhip piLLai says here that SrI pAnchajanyam, the divine conch of emperumAn, is dear to him, and carries out mangaLASAsanam to emperumAn from close quarters. It is through his divine disc and divine conch that emperumAn carries out his orders, as mentioned in thiruviruththam 33 “agal visumbum nilanum – sengOl nadAvudhir” (you are ruling the expansive sky and earth through your divine disc). It is the divine conch, which is on his divine left hand, as mentioned in iraNdAm thiruvandhAdhi 71 “idangai valamburi ninRArppa” (the divine conch, standing on his divine left hand, blew vociferously), which blows, beyond emperumAn’s control, towards those who do not listen to emperumAn’s orders. It is such a divine conch that he is holding in his divine hand. AzhwAr asks the people [at large] “The sceptre is his. Is it yours?” [He is equating the stick, which yaSOdhAp pirAtti wants the crow to bring for krishNa, to emperumAn’s sceptre]. It is only when he holds it that it would remain as a great entity, with distinction. When it remains on their hands, apart from looking ordinary, it would also look faulty in its form. He tells them that if they wish to be protected, just like animals, they should hand over the divine sceptre to him and live under the sceptre.
nal angam udaiyadhu Or kOk koNdu vA – bring a stick, which has an eminent form
arakku vazhiththadhu Or kOl koNdu vA – bring a stick, which has a good colour, painted with lac.
thiruvAimozhip piLLai says here that periyAzhwAr reminds all that it [the stick] is identified with lac. Understand that it is a stick which controls everyone. It appears spectacular to look at. If the identification disappears [here, the identification referred to is emperumAn’s svAthanthryam which comes with holding the sceptre in his hand], it would lose its beauty. The sceptre not only refers to refuge. If the identification [emperumAn’s svAthanthryam] is lost, it would lead to loss of protection for all of us [it is only through his uncontrolled svAthanthryam that emperumAn protects us all].
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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