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periyAzhwAr thirumozhi >> Third Centum >> Eighth decad
avathArikai
thiruvAimozhip piLLai, in his svApadhESam, says that the mother says that she does not know as to what her daughter did, at the place where she had gone [along with krishNa].
kumari maNam seydhu koNdu kOlam seydhu illaththu iruththi
thamarum piRarum aRiyath thAmOdharaRku enRu sARRi
amarar padhi udaith thEvi arasANiyai vazhipattu
thumilam ezhap paRai kottith thOraNam nAttidum kolO
Word-by-Word Meanings
kumari – maiden
maNam seydhu koNdu – carrying out functions prior to marriage
kOlam seydhu – decorating with dress and ornaments
illaththu – in the place where the marriage is held
iruththi – making her to stay
thamarum – relatives
piRarum – others too
aRiya – such that they know
dhAmOdharaRku – for kaNNan, who is dhAmOdharan
enRu – saying “we are going to give her in marriage”
sARRi – announcing, through beating of drums
(Hence)
amarar padhi udai – dhEvAdhirAjan’s [the king of all celestial entities, his]
dhEvi – she, who is his consort
arasANiyai – branch of peepal tree
vazhippattu – circumambulating [as per the customs of their clan]
thumilam ezha – in a boisterous manner
paRai kotti – beating drums
thOraNam – great arches etc
nAttidum kol O – will they decorate throughout the place and celebrate? Or, will they say “Why celebrate to this extent”? She [the mother] suspects.
Simple Translation
They [the relatives of krishNa] will carry out functions before the marriage. They will decorate her [daughter of the mother who is reciting this pAsuram] with dress and ornaments, keep her inside the place where the marriage is held. They will announce to the relatives and others, by beating drums, that they are going to give her [the daughter], in marriage, to dhAmOdharan. She, who is the consort of the king of all the celestial entities, will circumambulate a branch of peepal tree, in line with the customs of their clan. Will they beat drums in a boisterous manner and erect decorative arches throughout the town or will they say “Why celebrate to this extent?” wonders the mother.
vyAkhyAnam (Commentary)
kumari maNam seydhu koNdu – kumari – a maiden. Carrying out functions while in the state of a maiden. In other words, as a prelude to marriage, functions which are held.
thiruvAimozhip piLLai says here that in line with the practice of their clan, they will decorate her with sandalwood paste and other fragrant materials, as well as with flowers etc. They will further decorate her with gold, gemstones, dresses etc.
kOlam seydhu – Decorating with ornaments, dresses, sandalwood paste etc.
illaththu iruththi – keeping in the place where marriage is conducted.
thiruvAimozhip piLLai adds here that they will keep her inside the place where the marriage is held, not indulging in mischievous acts.
thamarum … – Making it known to relatives and others, by proclaiming publicly “We are going to offer her in marriage to dhAmOdharan”. The term dhAmOdharan signifies his simplicity such that he did not have the strength to get out of the binding which his mother [yaSOdhAp pirAtti] carried out on him and his being under her control.
thiruvAimozhip piLLai says here that only undesirable activities are carried out without any publicity. dhAmOdharaRku – krishNa remained as one without any strength, when his mother, who did not have any strength, and whose word he wished to follow, tied him up with a rope and told him, as in SrI vishNu purANam 5.6.15 “yadhiSaknOshi” (If you have the strength to come out of this binding). It was made known to all that she was going to be given in marriage to one with such auspicious qualities. If this had been done with one who is in SrI vaikuNtam, it would not have appeared as this eminent.
amarar padhi udaith thEvi – when taking a pledge that she is [going to be the consort] for the head of nithyasUris and making an announcement about it, she became the consort of one, who is the controller of nithyasUris, who do not have any ennui.
thiruvAimozhip piLLai says here that the consort of indhra [head of celestial entities] is not worshipped through the logic of “sEndhra:” [this has been taken from vEdham where emperumAn is explained as the indwelling soul of all entities, including brahmA, Siva, indhra and all the other entities]. This girl [the daughter of the mother, who is reciting this pAsuram] is the consort of one who is the indhra for all the indhra [the term indhra refers to one who has wealth], who is the controller of nithyasUris and who is the consort of SrI mahAlakshmi. She has the identification of being the consort of vishNu, as mentioned in SrI sUktham as “vishNu pathni” (the consort of vishNu) and as in SrI vishNu purANam 1.8.15 as “anapAyini” (one who does not ever separate from vishNu). She has emperumAn as her identity. Her existence is derived from him. She identifies emperumAn to the world. She is termed as “un thiru” (wealth for emperumAn). She manifests his nature to the world. He is the SEshi (lord of all). That nature comes from the fourth case Aya seen in the first syllable “a” of praNavam, in thirumanthram. This requires two entities, one in whom the quality of servitude will be present, namely the jIvAthmA, and the one who receives servitude, namely emperumAn. Thus, SEshi is the one who is identified here. amarar padhi udaith thEvi – SrI mahAlakshimi is identified as perundhEvi [the senior consort] while this girl [the daughter] is identified as “en siRuth thEvi” [the little consort]. Hence, the little consort has to worship the senior consort.
arasANiyai vazhippattu – in line with the customs of their clan, circumambulating a branch of peepal tree, which has been placed as a pillar on the decorated dais. arasANi – branch of peepal tree, placed on the decorated dais.
thiruvAimozhip piLLai says here that the term arasANi refers to ammi [a flat slab or stone for grinding materials]. Just as it has been mentioned in nAchchiyAr thirumozhi 6.8 “ammi midhikka” (he made me to step on the slab), worship is carried out by stepping on, here. The term arasANi is a modification of the term arasANai, which is the grinding slab [the syllable ai in arasANai has got modified as i, as in arasANi]. Since nithya vibhUthi [SrI vaikuNtam] belongs to SrI mahAlakshmi, and since the little consort has worshipped the senior consort, the little consort could be referred to as amarar padhi udaith thEvi.
thumilam ezhap paRai kotti – playing on the musical instrument to create a boisterous noise. This is similar to nAchchiyAr thirumozhi 6.6 “maththaLam kotta” (Even as the percussion instruments were being played…).
thOraNam nAttidum kolO – will they celebrate the marriage by erecting arches throughout the place, as decorations? Or, will they say, as people who live their lives by borrowing money from others “What is the need for such grand celebrations for a marriage?”
thiruvAimozhip piLLai says here that the mother is wondering whether the people will celebrate the marriage by erecting arches in all the streets of thiruvAyppAdi, which houses five lakh families and in the intersections of the streets or whether the people, who are not that well-to-do will question the need for a grand celebration. He says at the end that this pAsuram expresses the worry and sadness experienced by the AchAryan [mother], from whom emperumAn has taken the disciple [daughter] who was existing for the AchAryan all along, as to what the disciple is doing at emperumAn’s place and as to how he is conducting himself.
We shall next consider the 4th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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