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periyAzhwAr thirumozhi >> Third Centum >> Second decad
avathArikai
There is no specific avathArikai for this pAsuram.
vaLLi nudangidai mAdhar vandhu alar thURRidath
thuLLi viLaiyAdith thOzharOdu thiriyAmE
kaLLi uNangu vem kAnadhar idaik kanRin pin
puLLin thalaivanaip pOkkinEn ellE pAvamE
Word-by-Word Meanings
vaLLi – like a young creeper
nudangu – trembling
idai – having waist
mAdhar – women
vandhu – coming, with an urgency
alar thURRida – such that they calumniate
thuLLi – hopping (such that the divine feet do not step on land)
viLaiyAdi – playing
thOzharOdu – with friends
thiriyAmE – instead of roaming
kaLLi – cactus (which is greenish, even when there is no rain)
uNangum – to become withered, with milk [latex] drying out
vem – having excessive heat
kAn adhar idai – in the path to forest
puLLIn thalaivanai – one, who is the lord of garuda
pOkkinEn – I allowed to go
ellE pAvamE – how sad! What sin have I committed? (says she, in disgust)
Simple Translation
Women, who have waists which are slender and trembling like a young creeper, will come hurriedly and calumniate krishNa. He would go with his friends, hopping, with pride. Instead of allowing him to do this, why did I send the lord of garuda, behind calves, to forest, where due to excessive heat, even cactus plant, which is normally green even when there is no rain, withers, with its milk drying up? How sad! What sin have I committed? (says she, in disgust)
vyAkhyAnam (Commentary)
vaLLi … – vaLLi – creeper. Women, who had slender waists which were trembling like a creeper, came and complained about the mischiefs which krishNa did to them. Will they not complain if he breaks their possessions [destroying the sand-houses built by them, grabbing ball from their hands, tugging at their dresses, tearing them etc]?
thiruvAimozhip piLLai says, in his svApadhESam, that since a regular creeper would not be an exact match for the waist of women, it has to be qualified as nudangu idai, trembling creeper, to make it more acceptable. Just as it has been said in SrI rAmAyaNam sundhara kANdam 14.5 “thulya Seela vayOvruththAm” (SrI rAma and sIthAp pirAtti were an exact match for each other, in terms of their qualities, age, activities etc), these girls were an exact match for krishNa. nudangidai – they had the eminence of starving krishNa for days on end [by denying his wishes]. vandhu alar thURRida – how strange is this behaviour of theirs where, while being affectionate towards krishNa, they came and complained about him! Even if krishNa were to do as per their bidding, they will not reciprocate, since they are many and he is alone. Since they are of the type who cannot sustain separation from him even for a moment, his qualities will appear as faults to them. This is the sustenance for them. Since the thiruvAyppAdi village will blame them if they are seen with krishNa, they come and complain about him, to make it appear that there is no connection between them. In periya thirumozhi pAsuram 3.7.1 “vaLLi marungul en than mada mAninai” ([krishNa came in the middle of the night to take] my daughter, who has a slender waist), krishNa’s coming to the girl was accepted. Unable to accept [the separation], these girls came and complained. nappinnaip pirAtti and SrI janakarAjan’s divine daughter waited until emperumAn came, to conquer “Bulls” and “Bow” respectively [krishNa killed the seven bulls to marry nappinnaip pirAtti; SrI rAma broke the bow to marry sIthAp pirAtti; they waited for the arrival of emperumAn. These girls could not wait for krishNa to come. Hence, they came and complained].
thuLLI viLaiyAdith thOzharOdu thiriyAmE – If they come like this and calumniate him, without having any fear [as to what they or his mother will do], considering their complaints as an eminence for him, krishNa would jump around, like young calves will do with pride, not keeping his divine feet on land, indulging in strange activities, along with his thousand friends, who are like him.
thiruvAimozhip piLLai says here that krishNa felt proud that the girl listed his faults and lack of qualities, treating that as their sustenance, and complained. Just like a calf, after taking milk from its mother, goes around with other calves and plays, krishNa, went with his thousand friends, who are like him, after this incident.
kaLLi uNangu vem kAn adharidaik kanRin pin – even when there is no rain at all, cactus type of plants will retain their freshness. But even those plants were withering, with their milk drying out, due to excessive heat inside forest. I sent krishNa, behind calves, to those forest paths.
thiruvAimozhip piLLai says here that just as it has been mentioned in periya thirumadal 50 “thunnu veyil vaRuththa vem paral mEl” (sIthAp pirAtti walked in the forest, with her divine feet stepping on small stones which were fried in the heat), krishNa went over stones in the forest. The stones not only got heated during sunshine; when the sunshine reduced, they had enough heat with them to return it to the sunshine. It was through such a forest that yaSOdhAp pirAtti feels sad for having sent krishNa. If janakarAjan’s divine daughter could walk on those stones, is it required to state that krishNa and the calves too could go over them?
puLLin thalaivanaip pOkkinEn – I sent krishNa, who is the lord of periya thiruvadi [garuda], and who goes around only atop that garuda, not stepping on land.
thiruvAimozhip piLLai says here that garuda is the epitome of vEdhams and has a speed matching the mind. yaSOdhAp pirAtti says that she sent krishNa, whose mind garuda knows and acts as per his mind [it could also be taken that krishNa knows garuda’s mind and conducts him as per that] to go on foot. He quotes from thiruvAimozhi 1.10.6 “putpAgan” (controller of garuda) and thirunedundhANdagam 6 “anjiRaippuL thanippAgan” (unique controller of garuda who has beautiful wings) to reinforce that krishNa is the lord of garuda.
ellE pAvamE – In a dejected manner, she says “What cruel sin have I committed?”
We shall next consider the 8th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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