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periyAzhwAr thirumozhi >> Fifth Centum >> First decad
avathArikai
In the svApadhESam, it has been mentioned that AzhwAr tells emperumAn that he should put up with him, who is his servitor and who has said these with his tongue which is not appropriate to praise him.
sazhakku nAkkodu pun kavi sonnEn sangu chakkaram Endhu kaiyAnE!
pizhaippar Agilum tham adiyAr sol poRUppadhu periyOr kadan anRE
vizhikkum kaN ilEn ninkaN maRRu allAl vERu oruvarOdu en manam paRRAdhu
uzhaikku oR puLLi migaiyanRu kaNdAy Uzhi Ezhulagum uNdu umizhndhAnE!
Word-by-Word Meanings
sangu – SrI pAnchajanyam
chakkaram – the divine disc also
Endhu – holding
kaiyAnE – oh, one who has divine hands!
sazhakku – having the fault of praising anyone other than you
nAkkodu – with the tongue
pun – full of faults
kavi – poems [pAsurams]
sonnEn – I had recited
pizhaippar Agilum – even if they indulged in faulty activities
tham adiyAr – their servitors’
sol – words
poRuppadhu – to put up with
periyOr – for those, who have eminence
kadan anRE – is it not their duty?
nin – your highness’
kaN allAl – other than the divine glance
maRRu vizhikkum – any other protector
kaN ilEn – I do not have
(further)
vERu oruvarOdu – towards another
en manam – my mind
paRRAdhu – will not be congruent
uzhaikku – for a deer with spots
Or puLLi migai anRu – you would see that if an additional spot comes on its skin, it will not be too much
(assuming that emperumAn asks him “Why are you compelling us like this?”)
Uzhi – during the time of deluge
Ezh ulagu – all the seven worlds
uNdu – keeping protectively in the divine stomach
umizhndhAnE – (subsequently) oh, one who spat them out! AzhwAr says that emperumAn should protect him too, like that.
Simple Translation
Oh, one who is holding the divine SrI pAnchajanyam and the divine disc on your divine hands! With my faulty tongue, I recited faulty pAsurams. Is it not the duty of eminent people to put up with the words of their servitors? I do not have anyone as my protector, apart from your highness, whose glance is cool. Further, my mind will not be congruent with anyone else. You would see that for a spotted deer, if an additional spot goes on its skin, it will not increase the faults on its skin. Assuming that emperumAn asks him the reason for compelling him like this, AzhwAr says “Oh, one who swallowed all the seven worlds in your divine stomach, during the time of deluge, protecting them and who subsequently spat them out!”
vyAkhyAnam
sazhakku – fault. Fault for the tongue is to speak highly of oneself, to speak lies in the abode of emperumAn and in the presence of his followers, and praising entities, other than emperumAn [and his followers].
In the svApadhESam, the following is mentioned here: Since I [reference to AzhwAr] had praised others earlier [in earlier births], with the faulty tongue, I recited pAsurams about you. punkavi – that which is not apt for you.
pun kavi sonnEn – there is no fault in the pAsuram. Since I recited, I recited in a faulty manner. While even thinking [of such pAsurams] is a fault, I recited too.
sangodu chakkaram Endhu kaiyAnE – The reason for repenting is emperumAn’s sarvAdhikkam [being superior to everyone else]. The identification for that are the AzhwArs [divine weapons] held in the divine hands.
In the svApadhESam, the following has been mentioned here: Am I qualified to speak about the beauty of the divine hands, with the divine AzhwArs [the divine weapons]? Even when the hands are without anything, your beauty is such that one should ward off evil eyes. Oh, one who is holding the divine SrI pAnchajanyam and the divine disc, as if holding flowers!
pizhaippar Agilum – assuming that emperumAn asks him “Looking at our eminence and your lowliness, would you still recite it?” AzhwAr says …
pizhaippar Agilum – even if one were to commit a fault
tham adiyAr sol – since these are words mentioned by an exclusive servitor [reference here is to AzhwAr], it is apt for eminent people to put up with such words. Since it is the servitor who said it, it should be tolerated; and, since he [emperumAn] is having eminence, it should be tolerated. When emperumAn says “We shall tolerate, provided that there is no other protector for you”, AzhwAr says …
vizhikkum kaN ilEn nin kaN maRRu allAl – other than your divine glance, I do not have any other protector. emperumAn then responds, saying “If there is another entity, who is a protector or enjoyer like us, there is no shortcoming in holding on to such an entity”. AzhwAr says …
The svApadhESam says here: Other than your cool glance, I do not have anyone else who would glance at me with such coolness.
vERu oruvarOdu en manam paRRAdhu – my servitude towards you is not based on your auspicious qualities, but on my nature [of being a servitor]. Hence, I will not seek any other entity. emperumAn counters, saying “If you do not have any other entity, by taking you under our refuge, will it not lead to a fault for us?” AzhwAr responds …
The svApadhESam says here: Even if you do not glance at me with such coolness, my mind will not take refuge under anyone other than you, who are my ordained lord.
uzhaikku Or puLLi migai anRU kaNdAy – for a spotted deer, what difference would it make if there is one spot more or one spot less? For you, who tolerates the faults of all the AthmAs, would tolerating my fault lead to a fault for you? Isn’t forgiving those who commit fault, an identification for you? emperumAn asks “Is there any authentication for our such behaviour?” AzhwAr says that it is there.
In the svApadhESam, an alternative interpretation is given here. emperumAn asks AzhwAr: “Even if I tolerate your fault, will it not be a fault for you?” AzhwAr says “For a spotted deer, how does it matter if a spot increases or decreases? Already I have committed many faults. This additional fault too would become a matter for your divine quality of forgiving”.
Uzhi Ezhulgaum uNdu umizhndhAnE – Is there anyone among the samsAris, who has not carried out a fault towards you? Did you not keep them in your divine stomach, without looking at their faults, and protect them? You should protect me too, in a similar manner.
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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