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periyAzhwAr thirumozhi >> Third Centum >> Seventh decad
avathArikai
There is no specific avathArikai for this pAsuram.
aiya puzhudhi udambu aLaindhu ivaL pEchchum alandhalaiyAych
cheyya nUlin siRRAdai seppan udukkavum vallaL allaL
kaiyinil siRu thUdhaiyOdu ivaL muRRil pirindhum ilaL
pai aravaNaip paLLiyAnodu kai vaiththu ivaL varumE
Word-by-Word Meanings
ivaL – my daughter, who is of a young age
udambu – all over her form
aiya puzhudhi – to be smeared with beautiful dirt
aLaindhu – wallowing in dirt
(When asked as to why her body is full of dirt, without even saying that she was playing in dirt)
ivaL pEchchum – her words too
alandhalaiyAy – appear to be disturbed
seyya – reddish
nUlin – woven with thread
siRu Adai – her little dress
seppan – properly
udukkavum vallaL allaL – she is unable to wear
kaiyinil – held on her hand
siRu thUdahiyOdu – small vessel (for making food with sand)
muRRil – small winnow
pirindhum ilaL – she is not letting go
(What will she then do?)
ivaL – she, who is of this age
pai – having hoods
aravu – thiruvananthAzhwAn (AdhiSEshan)
aNai – mattress
paLLiyAnodu – one, who has as his divine mattress
kai vaiththu varum – she came, holding his hand, says AzhwAr, taking over the pathos of a mother, about a pirAtti [consort]
Simple Translation
My daughter, who is of a young age, has dirt all over her form. Her words too appear disturbed. She is not able to wear her garment, made with reddish thread. She is not letting go of her small toy vessel and toy winnow, from her hand. She is coming, holding her hand with the one, who is having AdhiSEshan, who has hoods, as his divine mattress.
vyAkhyAnam (Commentary)
aiya puzhudhi udambu aLaindhu – with beautiful dirt all over her form, by wallowing in it. In other words, since she was playing in dirt, it has got stuck to her form, all over.
thiruvAimozhip piLLai says, in his svApadhESam, that the term aiya refers to being beautiful; it will also refer to not getting applied properly. If it is not sticking fully, it could refer to sand [dirt is sand, with moisture combined and will stick to the body].
ivaL pEchchum alandhalaiyAy – When asked “Why is your body full of dirt?” she could have replied “I was playing in dirt”. Instead of saying that, she was saying “Ball, anklet etc”, in an incoherent manner, as if she is bewildered.
thiruvAimozhip piLLai says here that the term ivaL refers to her young age. Usage of the term um [as in pEchchum] refers to the fact that her words are also disturbed. This implies that her decoration too is disturbed.
seyya …– she will not even wear the little garment, made with reddish thread, properly, in its place.
thiruvAimozhip piLLai says here that she will wear her garment in a place which is not apt for it. She will not wrap it around her waist properly. Usage of the term um [udukkavum] implies that even if someone else helps her in wearing her garment, she will be unable to sustain it properly. It will be similar to thirunedundhANdagam 11 “pattudukkum” (the leading lady in that pAsuram will wear her silk garment but will be much disturbed).
kaiyinil … – keeping toys such as vessel and winnow, for playing in sand and cooking food with it, she is not letting go of these. This is her age [she is that young]
thiruvAimozhip piLLai says here that though she does not let go of her toys, we are not seeing them. When it is like this, there is nothing that she is incapable of doing. She will not stop with krishNa himself; she will go up to kshIrAbdhinAthan [emperumAn who is reclining on the milky ocean], engaging in coded [secretive] language with him. She is capable of knowing about her earlier stage too. She may even go to the extent of paravAsudhEvan [in SrI vaikuNtam].
thiruvAimozhip piLLai says at the end, the following: towards sustaining one’s physical form, one could focus one’s sensory organs towards emperumAn. Focussing on anything other than emperumAn is not to be entertained and is to be given up. When emperumAn is pleased with our servitude to him, both our sensory organs and physical form would get benefitted. Could these be instructed through other meanings than through an AchAryan? AchAryan will say that the benefit which one gets through enjoying what has been ordained and allowed in SAsthrams too [for example, spending time with one’s spouse is both ordained and allowed, in SAsthrams; however, if one were to attain emperumAn, even this is to be avoided] is to be kept far away; it is not allowed. When questioned by the mother [as in this pAsuram], one has to get out of a tough situation by answering something [just as the girl babbled incoherently to the mother, after spending time with krishNa]. This is the means employed by those who have devotion through matured knowledge. In this case, the question arises as to whether this girl has reached the stage where, deciding that her nature is to be tuned towards engaging with krishNa, she is able to hide her involvement in carrying out servitude to krishNa through her devotion born, out of knowledge [this is like her inability to cover herself with the garment made of reddish thread]. Though she could experience the joy of being with emperumAn, she is still holding on to the implements required for playing [enjoying worldly pursuits, such as the toy vessel and toy winnow, which she is not letting go of]. She is considering him at the same level as her implements for playing and for experiencing krishNa. This had been brought out by thiruppAvai pAsuram 20 “ukkamum thattoLiyum” (grant me krishNAnubhavam along with large circular fan and mirror). Alternatively, knowing the ability to distinguish between knowing our nature [as being a servitor to emperumAn] and uNNAchchORu [nammAzhwAr had said that, for him, the food that he consumes is krishNAnubhavam; when that distinction does not set in, inside a person, he would go after worldly pursuits]. The mother is wondering as to how her daughter is holding on to both.
pai aravu … – just as it has been mentioned in periyAzhwAr thirumozhi 2.2.1 “aravaNaiyAy Ayar ERE” (Oh, one who has AdhiSEshan as your divine mattress! Oh, one who is the leader of the herd-folk!), emperumAn has AdhiSEshan as his divine mattress. My daughter is coming, holding on to his hand.
We shall next consider the 2nd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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