SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Fourth Centum >> Tenth decad
avathArikai
In the svApadhESam, it is mentioned that since AzhwAr had reminisced [in the previous pAsuram] about krishNAvathAram [incarnation of krishNa], he recalls those auspicious qualities of krishNa and enjoys them as being seen in periya perumAL.
kunReduththu Anirai kAththa AyA! kOnirai mEyththavanE! emmAnE!
anRu mudhal inRu aRudhiyA Adhiyam sOdhi maRandhu aRiyEn
nanRUm kodiya naman thamargaL nalindhu vandhu ennaip paRRum pOdhu
anRu angu nI ennaik kAkka vENdum arangaththu aravaNaip paLLiyAnE!
Word-by-Word Meanings
kunRu – gOvardhana hill
eduththu – lifting as an umbrella
Anirai – herds of cows
kAththa – one who mercifully protected
AyA – as a cow-herd
kO nirai – herds of cows
mEyththavanE – as one who grazed
emmAnE – as one, who is my lord
arangaththu aravaNaip paLLiyAnE – oh, one who is mercifully reclining on the mattress of AdhiSEshan in SrIrangam!
anRu mudhal – from the time when I had started carrying out mangaLASAsanam for you
inRu aRudhiyA – until this day
Adhi – one who is the causative entity for all, such your
sOdhi – the divine, auspicious physical form, which is resplendent
maRandhu aRiyEn – I have never forgotten
nanRum kodiya – being the cruelest
naman thamargaL – servitors of yama
ennai – me
nalindhu – torturing
valindhu – forcefully
paRRum pOdhu – when they grasp me
anRu – at that time
angu – you should protect me, in that situation
Simple Translation
Oh, one who protected the cows by lifting the gOvardhana hill! Oh, one who grazed the herds of cows! Oh, one who is my lord! Oh, one who is mercifully reclining on the mattress of AdhiSEshan in SrIrangam! From the day when I started carrying out mangaLASAsanam for you, until today, I have not forgotten your divine, auspicious, resplendent physical form, with you being the causative entity for all. During the time when the servitors of yama grasp me forcefully, torturing me, you should protect me in that situation.
vyAkhyAnam
kunRu … – Due to his fury of having been denied food, when indhran created a hailstorm, oh, one who protected the cows by holding the hill gOvardhana as an umbrella, such that they did not quiver and suffer! This is also representative of his protecting the herd-people. Instead of mentioning them, the reason for mentioning the cows here as Anirai kAththa AyA is due to the fact that emperumAn had thought in his divine mind that they are the primary entities to be protected, amongst all.
In the svApadhESam, it is mentioned that krishNa lifted the hill, which he mentioned as the protector for the herd-people and the herds of cows.
AyA – the one, who had lifted the gOvardhana hill that day is one who is residing in SrIrangam.
kOnirai mEyththavanE – Unlike protecting the cows when there was a danger for them, oh, one who grazed them, being true to your incarnation [as a cow-herd] by keeping a stick in your divine hand! It was only because he was happier grazing cows than being in paramapadham that he had incarnated, as mentioned in thiruvAimozhi 10.3.10 “thivaththilum pasu nirai mEyppu uvaththi” (tending to the cows is happier than residing in paramapadham).
In the svApadhESam, it is mentioned here as: Oh, one who protected the cows, which did not reject your protection, and who manifested your swAmithvam [the nature of being the lord of all] splendorously!
emmAnE – Oh, one who made me as your servitor, by manifesting these auspicious qualities! If the text is ammAnE, it would mean: oh, one who is the lord of all! In this case, it mentions the relationship [with all] for protecting everyone.
anRu mudhal – from the time that I was in the womb, as mentioned in mudhal thiruvandhAdhi 6 “karuvarangaththuL kidandhEn” (I was lying inside the womb); alternatively, from the day when you had accepted me when I sang thiruppallANdu [carrying out mangaLASAsanam].
In the svApadhESam, it is mentioned here as: From the day, when you had granted knowledge with matured devotion, until this day.
inRu aRudhiyA – until today
Adhi am sOdhi maRandhaRiyEn – I have not forgotten your divine form, which is the causative entity for all, and which is distinguishingly resplendent. Alternatively, it refers to the distinguishingly resplendent, divine form of emperumAn, who is the causative entity for himself [viz. he does not have an entity who created him].
nanRum kodiya naman thamargaL – very cruel servitors of yama. nanRum conveys the meaning of ‘most’ here.
In the svApadhESam, it is mentioned here as: Just like saying nalla neruppu [good fire], the verse nanRum kodiya refers to the excess of cruelty [meted out by servitors of yama].
nalindhu valindhu ennaip paRRUm pOdhu – when they grasp me forcefully, harming me.
anRu angu nI ennaik kAkka vENdum – during the time when they torture me, you, who are the lord of all and the protector, should mercifully protect me, who, without forgetting ever, carries out mangaLASAsanam for you, from the servitors of yama, who are hurdles for my carrying out mangaLASAsanam for you.
arangaththu aravaNaip paLLiyAnE – just as it has been mentioned in mudhal thiruvandhAdhi 55 “naman thamarAl ArAyappattu aRiyAr – aravaNai mEL pErAyaRku AtpattAr pEr” (those who have the names of the followers of emperumAn, who came out of the mattress of AdhiSEshan in order to protect his followers, as a cowherd, will not be questioned by the servitors of yama) and in periya thirumozhi 10.6.5 “naman thamar en thamarai vinavap peRUvAr alar” (the servitors of yama will not get to question my followers), your highness looks at the followers with affection. For such followers, is there any possibility for this [being grasped and punished by the servitors of yama] to happen, even for the purpose of mentioning? Is this not my appeal, made due to the bewilderment caused by the doubt arising from fear of servitors of yama?
In the svApadhESam, the following has been mentioned, here: Oh, one who is reclining on thiruvananthAzhwAn, in order to make your followers to carry out mangaLASAsanam, by removing the hurdles for their carrying out mangaLASAsanam! All these are clearly mentioned in the charamachathurthi [the final case, Aya, after nArAyana] in thirumanthram [which refers to carrying out servitude to emperumAn, at all times, at all places, in all manner, without any break].
We shall next consider the last 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