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periyAzhwAr thirumozhi >> Third Centum >> Tenth decad
avathArikai
There is no specific avathArikai for this pAsuram.
vAr aNindha mulai madavAy vaidhEvI viNNappam
thEr aNindha ayOdhdhiyar kOn perundhEvI! kEttaruLAy
kUr aNindha vEl valavan guganOdum gangai thannil
sIr aNindha thOzhamai koNdadhum Or adiyALam
Word-by-Word Meanings
vAr aNindha – wearing bodice
mulai – having bosoms
madavAy – being thin [due to separation]
vaidhEvI – as the divine daughter of king of vidhEha
thEr – with chariots
aNindha – decorated
ayOdhdhiyar – for those in ayOdhyA
kOn – perumAL, who is the lord
peru – apt for his eminence
dhEvI – oh, one who is his consort!
viNNappam – mercifully listen
kUr aNindha – being very sharp
vEl – in handling spears
valavan – one, who is an expert
guganOdum – with SrI guhap perumAL
gangai thannil – in SringibErapuram, on the banks of river gangA
sIr aNindha – full of eminence
thOzhamai – friendliness
koNdadhum – having that is an identification
Simple Translation
Oh, one who has bosoms covered with bodice, who is thin, who is the divine daughter of the king of vidhEha country, who is the apt consort of the eminent lord of the people of ayOdhyA, which is decorated with chariots! Listen mercifully, to my words. perumAL became friendly with eminence, with guhap perumAL, who is an expert in handling spears, at Sringiberapuram, on the banks of river gangA. This is another identification.
vyAkhyAnam (Commentary)
vAr aNindha mulai madavAy – Oh, one who has her bosoms covered with bodice and who has become thin [due to separation from perumAL]! Just as people, who carry anything of importance for the king, cover it and go, her bosoms exist exclusively for perumAL and should not be seen by anyone else. It could also be said that hanuman is sad that her form, which was that great earlier, has become much wizened now [due to separation from perumAL]. Alternatively, her bosoms, which have to be controlled earlier due to their hugeness, have become insignificant, due to her form having become thin on account of her fasting. Through the term madavAy, hanuman does not refer to one of the four qualities of a noble lady here, but to her having become thin since she is unable to bear the separation from perumAL. Also, madappam would refer to holding on to an entity, being unable to give up, referring here to sIthAp pirAtti constantly thinking of perumAL, though she is separated from him; hanuman is referring to this quality, here.
thiruvAimozhip piLLai, in his svApadhESam, says that hanuman says these words since her bosoms are covered in her bodice, just as it has been mentioned in nAchchiyAr thirumozhi 12.4 “sengachchuk koNdu kaNNAdai Arththuch chiRu mAnidavaraik kANil nANum kongaiththalam” (the bosoms, covered in golden bodice, will close their eyes and feel shy to look at lowly people)
vaidhEvI – Oh, one who is the daughter of the king of vidhEha [mithilA, from where king janaka was ruling, was earlier ruled by a king, called as vidhEha, one who had given up his dhEham [form] and hence the country was referred to as vidhEha country]. This word confirms that those who are born in this clan do not take care of their forms.
thEr aNindha ayOdhdhiyar kOn perum dhEvI – Oh, one who is the apt consort of SrI rAma, who is the lord of those who are in ayOdhyA which is decorated with chariots! She is as mentioned in SrI rAmAyaNam sundhara kANdam ….”thulya seela vayO vruththAm thulyAbijana lakshaNAm l rAghavO’rhathi vaidhEhIm thanchEyam asithEkshaNA ll” (sIthAp pirAtti., who has beautiful, dark eyes, is apt for SrI rAma in terms of auspicious qualities, age, activities, clan of birth). She is not called as perundhEvi [which would also refer to an elder consort] to distinguish her from a siRu dhEvi [a younger consort] since SrI rAma is wedded to the concept of a person having only one consort.
thiruvAimozhip piLLai says here that ayOdhyA was famous for chariots, with the chariot [of emperor dhaSaratha] going in ten directions without any hurdle anywhere, being a decoration for the city. It also had chariots which were transporting materials for conducting vEdhic rituals as well as chariots where children would play. For such ayOdhyA, perumAL was the controller. For such perumAL, sIthAp pirAtti was the apt consort, as mentioned in SrI rAmAyaNam sundhara kANdam “thulya seela vayO vruththAm” (sIthAp pirAtti matched SrI rAma in terms of auspicious qualities, age, conduct etc). Apart from these, she was superior to him, as mentioned in the same SlOkam “thanchEyam asithEkshaNA” (she had beautiful, dark eyes).
viNNappam kEttaruLAy – Your highness should mercifully listen to my appeal.
kUr aNindha vEl valavan – guhan is an expert in handling spears. If he takes up a spear in his hand, his reputation regarding his valour is such that the head of his enemy is bound to bite the dust.
thiruvAimozhip piLLai says here that SrI rAma went to SringibErapuram to specifically have a friendship with SrI guhap perumAL, to get rid of the difficulties which he had, while being in ayOdhyA. He went there, as mentioned in SrI rAmAyaNam “guhEna sahithO rAmO lakshmanE nacha sIthayA” (SrI rAma desired friendship with guhap perumAL, and not with lakshmaNa or sIthAP pirAtti). He established his relationship with sIthAp pirAtti and lakshmaNa, as mentioned in periya thirumozhi 5.8.1 “un thOzhi en thOzhi umbi embi” (your friend [sIthAp pirAtti] is my friend and your brother [lakshmaNa] is my brother) through guhap perumAL. The reason for treating this way is due to steadfastness of guhan in the path of righteousness. The root for this is because SrI rAma was born in ayOdhyA and lived there. If he considers his consort and brother through his relationship with guhan, nothing needs to be mentioned about the other people in ayOdhyA. Though this may not be strictly as per his divine mind, this is the way our preceptors have perceived.
guganOdum … – apart from roaming around with a spear, guhan did not have any distinction such as having been born in an eminent clan or had high levels of knowledge or conduct etc, as mentioned in periya thirumozhi 5.8.1 “Ezhai Edhalan…” (SrI rAma did not consider guhap perumAL as one who was desirous of worldly pleasures (ignorant) or as an enemy or as lowly). With such SrIn guhap perumAL, SrI rAma had a friendly relationship, with auspicious qualities, as mentioned in periya thirumozhi 5.8.1 “mAzhaimAn madanOkki un thOzhi umbi embi – ugandha thOzhan nI enakku” (This sIthAp pirAtti, who is having tender eyes which are like those of a young deer, is your friend, and your brother lakshmaNa is my brother, you are my friend). This friendship with guhan is another identification.
thiruvAimozhip piLLai says here that perumAL would only say “nAn ugndhu ugndha thOzhan nI” (you are the friend who I felt joyous with) and not as mentioned in nAchchiyAr thirumozhi 11.10 “thammai ugappAraith thAm ugappar” (One would desire a person who desires him). This is the reason for saying “sIr aNindha thOzhamai”. sIr refers to auspicious qualities.
We shall next consider the 5th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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