SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
Once he mentioned about yaSOdhAp pirAtti, AzhwAr remembers of her affection for kaNNan (krishNa) and her qualities and says that she is unique. In the previous pAsuram had he not said “udaindhadhuvum AychchippAl maththukku”? Just as there is none to equal him in being afraid of yaSOdhA, he says that there is none to equal yaSOdhA in showering affection. In the previous pAsuram he had said “midaindhadhu bAradha vempOr”. Just as emperumAn transformed himself for the same of his followers, he says in this pAsuram yaSOdhA transformed herself for his sake. For a woman, being afraid of is a natural characteristic. For yaSOdhA, being without fear is transforming herself and it is this which she did, he says.
Let us go through the pAsuram and its meanings:
pEychchipAluNda perumAnaip pErndheduththu
Aychchi mulai koduththAL anjAdhE vAyththa
iruLAr thirumEni in pavaLach chevvAy
theruLA mozhiyAnaich chErndhu
Word by Word Meanings
pEychchi – pUthanA’s
pAl – bosom milk
uNda – one who drank
perumAnai – being the supreme being
vAyththa iruLAr thirumEni – having a divine form which is dark, and befitting him
in pavaLach chevvAy – having a reddish mouth similar to sweet coral
theruLA mozhiyAnai – kaNNapirAn (krishNa) who was speaking gibberish
sErndhu – going near him
Aychchi – yaSOdhA
pErndhu eduththu – embracing him with affection
anjAdhE – without any fear
mulai koduththAL – fed him her bosom
vyAkyanam
pEychchi pAL uNda perumAnai – killing pUthanA after drinking milk from her poisoned bosom. Due to this, he protected himself and gave himself to the world. Has it not been mentioned in harivamsam “sthanyam thath vishasammiSram rasyamAsIth jagathgurO:” (her breast-milk which was poisoned, was very sweet for him)! There is none in the world to equal him when it comes to escaping death.
perumAnai – he re-established his quality of SEshi (being the Lord). When events such as pralayam (deluge) take place, we can remain unperturbed since he is there to take care of. Did not danger come to him (due to pUthanA)?
pErndheduththu Aychchi mulai koduththAL anjAdhE – wouldn’t the mother become fearful once she comes to know that krishNa has been captured by pUthanA! But, leaving aside the quality of fear which is natural for women, yaSOdhA rushed to him and tried to give him antidote. Instead of swooning on hearing that krishNa has been taken away by pUthanA, yaSOdhA came walking to the place where krishNa was, lifted him up and started nursing him. Swooning is an act of affection only. However, shouldn’t one take the initiatives to get back krishNa! Did not AzhwArs, who were blessed with knowledge sans any ignorance, engage in the activity of madalUrdhal (an act in which the person sits on a horse made of palmyra leaves and requests the townspeople to unite him/her with his/her beloved) knowing full well their as well as emperumAn’s nature! This (act of yaSOdhA) is similar to that.
vAyththa iruLAr thirumEni – AzhwAr describes the radiance in the divine form of krishNa as he sat on pUthanA’s lap to drink her milk. Wasn’t this beauty the reason for yaSOdhA to shun looking after herself and lift krishNa, falling head over heels!
in pavaLach chevvAy – emperumAn has divine lips similar to coral. He smiled when he was suckling from pUthanA just as he smiled when suckling from yaSOdhA.
vAyththa iruLAr thirumEni – he has a divine form which will remove fatigue.
theruLA mozhiyAn – when suckling from pUthanA, he will talk something gibberish. Looking at her face, in that gibberish language he said “Achchi, Achchi ”(mother)
mulai koduththAL – for such krishNa, yaSOdhA transformed herself and suckled him.
sErndhu – approaching him.
We will take up 30th pAsuram, next.
adiyEn krishNa rAmAnuja dhAsan
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