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periyAzhwAr thirumozhi >> Third Centum >> Second decad
avathArikai
In the last pAsuram of this decad, AzhwAr mentions the benefit which will accrue to those who recite it and brings the decad to its end.
enRum enakku iniyAnai en maNi vaNNanaik
kanRin pin pOkkinEn enRu asOdhai kazhaRiya
pon thigazh mAdap pudhuvaiyar kOn battan sol
in thamizh mAlaigaL vallavarkku idar illaiyE
Word-by-Word Meanings
enRum – “forever
enakku – for me, the mother
iniyAnai – being affectionate
en – such that I could enjoy
maNi vaNNanai – one who has the form of a bluish gemstone
kanRin pin – behind calves
pOkkinEn – allowed to go to the forest”
enRu – saying so
asOdhai – yaSOdhAp pirAtti
kazhaRiya – words, spoken with anguish
pon – made of gold
thigazh – being splendorous
mAdam – having mansions
pudhuvaiyar – for those who reside in thiruppudhuvai (SrI villibuththUr)
kOn – one, who is the controller
battan – periyAzhwAr
sol – having been mercifully composed
in – being enjoyable
thamizh mAlai – these, which are garlands in thamizh
vallavarkku – for those who are capable of reciting
idar – sorrow
illaiyE – will disappear
Simple Translation
yaSOdhAp pirAtti had spoken with anguish about her having sent krishNa, who is always dear to her and who has a complexion like a bluish gemstone, which she could enjoy. periyAzhwAr, the controller of those who live in SrI villibuththUr, which has mansions which are splendorous, being made of gold, mercifully composed those words of yaSOdhAp pirAtti into pAsurams, which are enjoyable and are like garlands in thamizh language. For those who are capable of reciting these pAsurams, hurdles will disappear.
vyAkhyAnam (Commentary)
enRum enakku iniyAnai – unlike a flower, which will close its petals after a period of time, krishNa is forever enjoyable for me.
thiruvAimozhip piLLai, in his svApadhESam, says that unlike a river which will flow for a long time and become dry for a short time, before flowing again [in other words, it has periods when it will change from its nature of flowing], emperumAn has affection towards periyAzhwAr forever, as a result of which periyAzhwAr considers himself as the protector and emperumAn as the protected entity. It is because of this that overflowing affection is created in periyAzhwAr towards emperumAn.
en maNi vaNNanai – one who has a form like a bluish gemstone, which is always enjoyable for me.
thiruvAimozhip piLLai says here that due to his [krishNa’s] distinction of divine form, which is like a bluish gemstone, emperumAn steals periyAzhwAr’s mind.
kanRin pin pOkkinEn enRu asOdhai kazhaRiya – words spoken with anguish by yaSOdhAp pirAtti, who said “I had sent him behind calves, without knowing the effects”.
thiruvAimozhip piLLai says here that there is a huge difference between the way yaSOdhAp pirAtti said “enRum” [forever] and AzhwAr said the same. This is because, for AzhwAr, emperumAn is an entity to be protected always, not only when he is a child; for yaSOdhAp pirAtti, krishNa has to be protected only until the time that he remains as a child. Similarly, for the word “enakku iniyAnai”, there is a huge difference between yaSOdhAp pirAtti and AzhwAr. Irrespective of where he is, emperumAn is sweet for AzhwAr while for yaSOdhAp pirAtti, krishNa is sweet only till the time that he is with her.
pon thigazh mAdap pudhuvaiyar kOn battan sol – mercifully composed by periyAzhwAr, who is the controller of those who live in SrI villibuththUr, which has mansions which are splendorous, having been made of gold.
in thamizh … – These pAsurams, composed in thamizh language, have the distinction of being like garlands, with the flavour of both the sounds [of the words] and meanings. For those who are capable of reciting these ten pAsurams, with the pathos of periyAzhwAr, there is no sorrow.
thiruvAimozhip piLLai explains here as to what is sweetness for thamizh language. He says that in samaskrutham, for example, with reference to the root of the word as well as the case [vERRumai urubu], meanings beyond what was intended could be assumed. Similarly, due to the root, the intended meaning itself may not be present. However, with thamizh language, by merely hearing the word, the intended direction of the composer as well as the meaning of the word will become very clear. This is the sweetness of thamizh language. For the term idar illaiyE, he says that for the one who recites the pAsurams, unlike periyAzhwAr, the sorrow which comes due to separation from emperumAn will not be experienced.
We shall next consider the pravESam of the next thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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