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periyAzhwAr thirumozhi >> Fourth Centum >> Second decad
avathArikai
There is no specific avathArikai for this pAsuram.
ettuth thisaiyum eNNiRandhaperum dhEvimAr
vittuviLanga vIRRirundha vimalan malai
pattippidigaL pagadu uRinjich chenRu mAlaivAyth
thettith thiLaikkum then thirumAlirum sOlaiyE
Word-by-Word Meanings
mAlai vAy – in the night time
patti – roaming as they please
pidigaL – female elephants
pagadu – with male elephants
uRinjich chenRu – rubbing together and going
thetti – with the joy arising out of that union, becoming high
thiLaikkum – remain happy on the beautiful thirumAlirum sOlai
eN iRandha – countless
peru – having the eminence of beauty of their forms etc
dhEvimAr – consorts
ettuth thisaiyum – in eight directions
vittu viLanga – to be splendorous (amidst them)
vIRu – manifesting his eminence
irundha – in SrI dhwArakA
vimalan – one, who is pure, who resides
malai – it is the divine mountain
Simple Translation
krishNa’s consorts, who are countless, have the eminence of the beauty of their forms etc, remain splendorous in the eight directions. krishNa, manifesting his eminence, remains amidst them, in dhwArakA. thirumAlirum sOlai is the divine mountain where such krishNa resides. It is also the mountain, where female elephants, roaming on their own during night time, will rub against the male elephants. With the joy arising out of that union becoming high, they will remain happy.
vyAkhyAnam (Commentary)
ettuth thisaiyum – in all the eight directions
eNNiRandha perum dhEvimAr – the consorts of krishNa, who are countless, who have the eminence arising out of their rUpaguNam (quality of beauty of their physical forms) and AthmaguNam (quality of their souls, such as being servitors to him, being completely dependent on hm etc) and who have been married to him, following the manner mentioned in SAsthras [traditional texts].
thiruvAimozhip piLLai, in his svApadhESam, says that in SrImadh dhwArakA, the number of consorts [of krishNa] in each direction will be innumerable. While each of them would be known to be distinguished, instead of the feature of “They derive splendour from each other”, they will derive splendour from krishNa. All of them will say “Leaving everyone else, he stays with me, staying splendorously”. thiruvAimozhip piLLai compares this with the narration of saubhari [a sage], who married all the fifty daughters of king [mANdhAthA, in the clan of ikshvAku]. When their father asked them individually, in privacy, as to how their husband was towards them, each of them said “He is very affectionate towards me”. It is pertinent to recall periya thiruvandhAdhi 68 “kallum kanaikadalum .. E pAvam” [After emperumAn entered nammAzhwAr’s heart, dhivyadhESams such as thirumalai, thiruppARkadal, SrI vaikuNtam etc became deserted, with grass growing in these places, being uncared for]. Alternatively, the verse eNNiRandha ettuth thisiyum would refer to the number of directions which could not be counted in the universe, which is fifty crore yOjana long [one yOjana is about ten miles). Another interpretation: Since the verse says padhinARAmAyiravar, it could be said that their count is innumerable. Even when some of them deny them any worldly pursuits for a few days, there will be others who would be with him, making their count beyond any limit.
vittu viLanga – to shine to a great extent. In other words, wherever they are seen, that place would remain splendorous due to their assembly.
vIRRirundha – one, who was sitting amidst them in Srimadh dhwArakA, with his eminence manifested. In other words, while he was living with all of them, each of them would say “He doesn’t know of anyone other than me”. He was sitting amidst them, displaying this eminence.
vimalan – He does not have any fault of having a desire of his own, while being with them. All his activities are focused on making his followers to enjoy him. Since this pArathanthryam (dependence on his followers) arises out of his love towards them, it is the cause for his eminence.
thiruvAimozhip piLLai says here that if emperumAn makes one follower to flourish [with AthmaguNams], that should lead to all the followers flourishing. It is only then that he would think that he has attained vaishNavathvam [the quality of being a follower]. Since he does not have any desire for himself, he remained with distinction as the one without any fault. It is the divine mountain, where such an entity resides forever.
malai – this is the mountain where he resides, making all this nature to be resplendent.
pattippidigaL – female elephants, which roam on their own
pagadu urinjich chenRu – go all with the male elephants, rubbing their forms together. This rubbing action hints at their togetherness. The term senRu indicates the long period of time when they were together.
mAlai vAy – during night time
thiruvAimozhip piLLai says here that during night time, with their affection overflowing, they will indulge in love-quarrel and unite with each other, going over long time. thettal – maturing of their feeling of lust.
thettith thiLaikkum – as the togetherness matures with time, it will lead to fruition of their union. thettal – maturing; thiLaiththal – bearing fruit
then thirumAlirum sOlaiyE – thirumAlirum sOlai, which has this distinction.
We shall next consider the last pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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