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periyAzhwAr thirumozhi >> Third Centum >> Sixth decad
avathArikai
In this last pAsuram of the decad, AzhwAr mentions the benefit which will accrue to those who recite it and brings the decad to its end.
kuzhal iruNdu suruNdu ERiya kunjik kOvindhanudaiya kOmaLa vAyil
kuzhal muzhanjugaLin Udu kumizhththuk kozhuththu izhindha amudhap punal thannai
kuzhal muzhavam viLambum pudhuvaik kOn vittu chiththan viriththa thamizh vallAr
kuzhalai venRa kuLirvAyinarAgich chAdhu kOttiyuL koLLap paduvArE
Word-by-Word Meanings
kuzhal – having locks lowered onto the divine forehead
iruNdu – dark
suruNdu – curled
ERiya – growing up fully
kunji – having divine locks
gOvindhanudaiya – kaNNan, who grazes cattle, his
kOmaLam – beautiful
vAyil – in the divine mouth
kuzhal – divine flute
muzhanjugaLinUdu – through the holes
kumizhndhu – rising up
kozhiththu izhindha – splashing waves and flowing
amudham punal thannai – nectar-like water
kuzhal muzhavam – through the sound of flute
viLambum – mentioned
pudhuvaikkOn – one, who is the controller of SrI villibuththUr
vittuchiththan – periyAzhwAr
viriththa – explained
thamizh – these, which are hymns in thamizh
vallAr – those, who are capable of reciting
kuzhalai – the coolness of the music from flute
venRa – to lower it
kuLir – cool
vAyinar Agi – considered as having words
sAdhu kOtti – in the assembly of SrIvaishNavas
uL koLLap paduvar – will get to be recognised
Simple Translation
krishNa, who grazes cows, has divine locks which have grown up well. His locks, which are curled and dark, have got lowered onto his divine forehead. Through the holes in the flute, which he has kept on his beautiful, divine lips, nectar-like water flows, throwing waves and rising. periyAzhwAr, who is the controller of SrI villibuththUr, has considered that flow of water as sound from the flute and explained it through these thamizh pAsurams. Those, who are capable of reciting these will be considered as having cool words, whose coolness would lower the coolness of that music from the flute and will be recognised in the assembly of SrIvaishNavas.
vyAkhyAnam (Commentary)
kuzhal … – just as he is referred to in the ninth pAsuram [of this decad] as “suruNdu iruNda kuzhal thAzhndha mugaththAn” (one who has a divine face on which his curled, dark divine locks have lowered themselves), he has divine locks lowering on to his divine forehead. His curled, dark divine locks have grown outwardly well. He is the protector of cattle. On his divine lips …
thiruvAimozhip piLLai, in his svApadhESam, says that kuzhal refers to curliness; iruL – darkness; kunji – locks; ERiya – fitting well. gOvindhan – one, who is easy to approach; gOvindhan kOmaLa vAy – reddish, beautiful. divine lips, which are as invaluable as carbuncle gem. They are splendorous.
kuzhal muzhanju … – the divine water, which is like nectar, comes out of the holes in the flute, like a flowing stream, with agitating waves. This flow has been considered as sweet music. This refers to the flow of the sound from flute as well as its palatable nature.
thiruvAimozhip piLLai says here that droplets come out of the seven holes in the flute, as a flow of nectar. The sound emanates from that flow. Usage of the term thannai [as in amudhap punal thannai] refers to the eminence of that flow.
pudhuvaik kOn vittuchiththan viriththa thamizh vallAr – periyAzhwAr is the controller of SrI villibuththUr. He has mercifully explained the eminence of this sound, in thamizh language. Those who are capable of reciting these pAsurams, with the pathos of periyAzhwAr …
thiruvAimozhip piLLai says here that the term vittuchiththan refers to the presiding deity in SrI villibuththUr, vataperum kOyil udaiyAn, keeping periyAzhwAr in his divine mind. Also, it refers to periyAzhwAr, keeping vataperum kOyil udaiyAn in his mind. This is similar to the meaning of the term nArAyaNa – through the two samAsams [compounded words], the term nArAyaNa would refer to one who resides in all the AthmAs and one, who is the repository of all the AthmAs. periyAzhwAr, instead of keeping these [pAsurams] to himself, had taught these to all the residents of SrI villibuththUr, enabling them to teach these to others too. Those who are capable of reciting these, with periyAzhwAr’s pathos. Here, the term kuzhal is just a pretext. The words come from emperumAn, utilising the flute as AchAryan.
kuzhalai venRa kuLirvAyinar Agi – their words would be considered to be cooler than the coolness of the sound from the divine flute.
thiruvAimozhip piLLai says here that the words of those who recite these pAsurams will be such cool that it would make the coolness of the tune and words of the sound from the flute to be considered as being warm.
sAdhu kOttiyuL koLLap paduvArE – if they enter the assembly of SrIvaishNavas, they will be held in affection by the SrIvaishNavas.
thiruvAimozhip piLLai says here that such people will be accepted in the assembly of those who are totally dependent on the instructions of their AchArya. He explains the term sAdhu kOtti uL koLLap paduvArE as follows: sAdhu kOttip paduvArE – it is only if they approach the assembly of such people that their existence would be ensured. sAdhu kOtti koLLap paduvArE – it is only if they, who are in the assembly, recognise them that these people [those who recite the pAsurams] will become qualified. sAdhi kOtti uL koLLap paduvArE – even if the people in the assembly disperse and go to their respective dwelling place, they will still think of these people in their hearts, without forgetting them, and celebrate them. This is the qualification which these people get.
This completes the sixth decad of the third centum of periyAzhwAr thirumozhi.
We shall next consider the pravEsam of the next thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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