SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Third Centum >> Seventh decad
avathArikai
thiruvAimozhip piLLai, in his svApadhESam, says that her [the mother’s daughter’s] words and actions were in dissonance.
vAyil pallum ezhundhila mayirum mudi kUdiRRila
sAyvilAdha kurundhalaich chila piLLaigaLOdu iNangith
thI iNakku iNangAdi vandhu ivaL than anna semmai solli
mAyan maNivaNNan mEl ivaL mAl uRuginRALE
Word-by-Word Meanings
vAyil – in the mouth
pallum – teeth
ezhundhila – have not sprouted
mayirum – locks too
mudi kUdiRRila – have not grown such that they could be plaited together
ivaL – my daughter, who is of such nature
sAyvu ilAdha – being without any obedience
kuRundhalai – being ahead, in lowliness
sila piLLaigalOdu – with a few girls
iNangi – joining with them
thI iNakku – disharmoniously
iNangAdi – mingling with them
vandhu – coming [to the mother]
ivaL – she
than anna – carrying out activities like this with those who are like her
semmai – uprightness
solli – recounting
mAyan – one, who has amazing activities
mAmaNi – like a bluish gemstone
vaNNan mEl – on one, who has the divine complexion
mAL uRuginRALE – is infatuated.
Simple Translation
My daughter has not reached the age when teeth would sprout in her mouth. Her locks are also not that dense that they could be pulled together and plaited. She is joining with a few girls, who are at the top of those who do not listen to their mothers and is carrying out certain disharmonious activities. When questioned [by me, her mother], she says a few words which appear upright to her. She is infatuated with one, who has amazing activities and who has a divine complexion like a bluish gemstone.
vyAkhyAnam (Commentary)
vAyil pallum ezhundhila – teeth have not yet sprouted in her mouth. Through this, the mother, having given birth to her, considers her daughter to be like an infant.
thiruvAimozhip piLLai says here that the term vAyil pal refers to the teeth which sprout at the front side of the mouth – these are the teeth which come first and only much later, do the other teeth such as canine, molar, wisdom teeth etc sprout [The implied meaning here is that her daughter is such young that even the first teeth have not sprouted].
mayirum mudi kUdiRRila – locks too have not grown close enough to be joined together and plaited.
sAyvu … – sAyvu – self-control; joining with a few girls who are at the forefront of being disobedient to their mothers and being lowly.
thI iNakku iNangAdi vandhu– coming with those who are not apt to be friendly with. In other words, she is friendly with those who will make one, who comes into their assembly, to disobey her mother.
thiruvAimozhip piLLai says here that she was indulging in playful activities which were not appropriate for her clan, engaging with his [krishNa’s] form which is beautiful and immersing in it.
ivaL than anna semmai solli – she, who has been like this, said words which are apt for her degree of honesty. In other words, when I ask her “Where were you all along? With whom did you come willingly?” instead of telling the truth, in line with her quality of deceitfulness, she will respond with some responses, as if they were upright.
thiruvAimozhip piLLai says here that the term ivaL refers to the fact that this is her age [very young]; she speaks words which appear honest for her dishonest activity [of approaching krishNa on her own]
mAyan maNivaNNan mEl – in the matter regarding one, who has amazing qualities and activities, and who has a complexion like a bluish gemstone.
thiruvAimozhip piLLai says here that he has the amazing activity of making her speak like this, without any connection. He made her speak like this, by manifesting the outward beauty of his divine form.
ivaL mAl uRuginRALE – one, who spoke like this, in her ‘honest’ way, contrary to that, speaks about his auspicious qualities and activities, describing his divine form, and getting infatuated with him.
thiruvAimozhip piLLai says here that while it was proper on krishNa’s part to be infatuated with her, it has become the other way around. She is infatuated with him. If he had been infatuated with her, I [reference to the mother] would have got rid of the apparent affection towards her [thinking that she is his property and hence he could desire her. But the situation is reversed her]. As her faults and lack of good qualities keep increasing, how will my affection towards her increase?
In the end, he says the following: We do not see sprouting of any firmness of beliefs in the way she speaks [this refers to vAyil pallum ezhundhila, the lack of sprouting of teeth in her mouth]. Since the mind is bewildered fully, her perceptions in various desires have not grown to a stage where they could be collected together and be focussed on one entity, emperumAn [this refers to mayirum mudi kUdiRRila, inability to plait her locks]. This is similar to thiruviruththam 60 “moypUnguzhaRkuRiya” [her locks, which are dense and beautiful, are short]. She is having contact with those [other girls] who do not lend themselves to be controlled by their AchAryan [mothers], who do not realise that they are like this and who are lowly [This refers to sAyvilAdha kuRundhalaich chila piLLaigaLOdu iNangi, joining with girls who are disobedient to their mothers]. She went with them to krishNa. Instead of understanding her status as a servitor and that it is incumbent on her to carry out servitude to him and make him happy, she misunderstood this entirely and engaged with him to make herself happy, which is contrary to the true nature of a servitor [this is thI iNakku iNangAdi, indulging in activities which make her like them, being disobedient to her mother]. While her having been with krishNa and enjoying him did not show up on her form, she still had to tell lies to her mother when questioned [this is than anna semmai solli, giving dishonest replies]. While she is AchArya parathanthrai [one who is totally dependent on her AchAryan, who, in this case, is her mother], she became infatuated with the beautiful form of the one, who has amazing activities [krishNa] and went on her own [this is mAyan maNivaNNan mEL mAl uRuginRALE, being infatuated with the one, who has amazing activities and who has a divine complexion which is like a bluish gemstone]. While the AchAryan has to tell the disciple to go and take refuge under emperumAn and the other disciples of the AchAryan have to take him to emperumAn and make the new disciple to be engaged with him as a servitor, here the entire sequence has got changed. This pAsuram says how the AchAryan [mother], knowing the wrongful activities of the new disciple and the other disciples, became angry with them for going because the new disciple became matured enough to understand the difference between making emperumAn happy through his servitude and becoming happy himself, on enjoying emperumAn.
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
archived in https://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org