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periyAzhwAr thirumozhi >> Third Centum >> Seventh decad
avathArikai
thiruvAimozhip piLLai, in his svApadhESam, says that through this pAsuram, AzhwAr says through the words of the mother that the relatives are urging her.
perup peruththa kaNNAlangaL seydhu pENi nam illaththuLLE
iruththuvAn eNNi nAm irukka ivaLum onRU eNNuginRAL
maruththuvap padham neenginAL ennum vArththai paduvadhan mun
oruppaduththidumin ivaLai ulagu aLandhAn idaikkE
Word-by-Word Meanings
perup peruththa – being grand
kaNNAlangaL – marriages
seydhu – carrying out
pENi – protecting established customs of a family
nam illaththuLLE – inside our house
iruththuvAn – to keep her [the daughter]
nAm eNNi irukka – while we were thinking
ivaL – this girl
onRu – opposite of our thinking
eNNuginRAL – she is thinking
(After the mother of the girl said this, the relatives …]
maruththuvap padham neenginAL ennum – “When the medical practitioner prepares a medicine, when it is not properly matured, just as the medicine gets wasted, since we did not look at her level of maturity and carry out the necessary activity, she went out of our hands” – this
vArththai – word
paduvadhan mun – before people in the world say this
ulagu aLandhAn idaikkE – one who measured all the worlds, after receiving water symbolically
ivaLai – this girl
oruppaduththidumin – they said “You reach her”
Simple Translation
After conducting her marriage in a grand manner, keeping the customs of the family in mind, we decided to keep her in our house. However, this girl is thinking the exact opposite. When the girl’s mother informed this to her relatives, they told her that when a medical practitioner prepares a medicine, just as the medicine gets wasted when it is not matured, [people of the] world may say that this girl has gone out of our hands since we engaged in an action without looking at her level of maturity. Before the [people of the] world say this, take her to the one who measured all the worlds by accepting water symbolically and leave her with him.
vyAkhyAnam (Commentary)
perupperuththa kaNNAlangaL seydhu – carrying out marriage in a grand manner, beyond the grand marriages conducted by those who are wealthy on account of the vanity of their wealth.
thiruvAimozhip piLLai says here that the mother conducted her marriage beyond the grand marriages conducted by wealthy people, who did so due to their vanity. She was following the righteous acts prescribed for her clan as well as protecting her daughter.
pENi – keeping in mind, the customs followed by the clan
nam illaththuLLE … – while we were thinking that we will keep her inside our house
ivaLum onRu eNNuginRAL – she too is thinking of something which is the exact opposite of our thought.
thiruvAimozhip piLLai says here that the daughter thinks that her mother’s house is a prison and that the place where she should live is the place where he [krishNa] was staying.
maruththuvap padham … – when a medical practitioner mixes a medicine, it would go waste if it is mixed before it has got matured. People of the world would say that “She has gone out of her hands since they carried out an action without looking at her maturity level”. Before such a situation develops …
thiruvAimozhip piLLai says here that the mother’s relatives tell her “Those who give birth to a daughter should watch constantly for signs of maturity in the daughter, just as a medical practitioner looks for the maturing of the medicines which he mixes. Before any mistake takes place in her case, take her to the one who measured all the worlds and protected all, without drawing any boundary, wholeheartedly.”
oruppaduththidumin … – while mahAbali [a king in the clan of monsters] thought the world, which belongs to emperumAn, was his, emperumAn, through the means of taking alms from him, by accepting the water poured out symbolically by mahAbali, took the land and kept it under his divine feet. You take this girl and keep her with such emperumAn. If you do not carry out this, due to her nature and his nature, the two will unite on their own. Hence, they urge her to unite her with him, herself.
thiruvAimozhip piLLai says at the end, the following: An AchAryan corrects a disciple through his instructions [explaining the meanings of the three esoteric manthrams of our sampradhAyam] and joyfully celebrates when the disciple expresses desire to carry out kainkaryam to emperumAn. The AchAryan keeps the disciple with him, in line with the disciple’s nature of being parathanthran [totally dependent on AchAryan]. The AchAryan thinks that this is purushArtham (ultimate benefit), coming out of his burden [this explains the first line of the pAsuram, where the mother carries out marriage for her daughter and keeps the daughter with her, in her house]. The disciple goes beyond this, thinking of vishayAnurUpam [the nature of emperumAn] and going out to attain emperumAn [this explains the second line of the pAsuram, when the daughter thinks of going out of the house, to emperumAn]. Seeing this firmness of the disciple, others say a few words, as mentioned in thiruvAimozhi 3.7.2 “ALum paramanaik kaNNanai” (emperumAn has auspicious qualities such as sauSeelyam (disposition) etc, which he reveals during in incarnations such as in krishNavathAram). They say that before the disciple goes outside of this pArathanthryam and this becomes known to others, leave him with emperumAn, after praying to him, as in thiruvAimozhi 2.9.4 “thanakkEyAga enaikkoLLum idhE enakkE kaNNananai yAn koL siRappE” (The only result that I desire from krishNa is his saying mercifully “always exclusively serve me”) to grant exclusive servitude only for emperumAn and not for others, not for the disciple and not for the disciple and emperumAn together. They say that making the disciple to say as in thiruvAimozhi 10.3.2 “viyakka inbuRudhum” (We become joyful when you are pleased), they should take him to the one who is looking for entities whom he could take under his refuge, as mentioned in nAnmugan thiruvandhAdhi 60 “AL pArththu uzhi tharuvAy” (one, who goes searching “ Will I get anyone who will be under my refuge?”) That emperumAn, utilising the battle between the celestial entities and monsters, had taken incarnation as thrivikraman, taken back all his possessions through alms [from mahAbali] and who, through that act, explained anya SEshathvam (carrying out servitude to others, instead of only to emperumAn) and svasvAthanthryam (being dependent on oneself, instead of being totally dependent on emperumAn). They finally say that one should affirm that vishayAnurUpa purushArtham [benefit derived by considering emperumAn’s nature] is preferable to svarUpAnurUpa purushArtham [benefit derived by considering our basic nature of being a servitor and dependent on emperumAn] and shift the status from charamaparva sthithi [status of being in the ultimate stage of carrying out kainkaryam] to prathama parva sthithi [status of being the primary stage of carrying out kainkaryam]. This may sound to be at loggerheads with our sampradhAyam. The real meaning for this is that the term charamaparva sthithi refers to engaging in kainkaryam with one’s AchAryan. AchAryan will tell the disciple to go and carry out servitude to emperumAn, who is prathmaparva sthithi. This is brought out by the last two lines of the pAsuram.
We shall next consider the last pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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