SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
perumAL thirumozhi >> 2nd Decad
avathArikai (Introduction)
In this pAsuram, AzhwAr says that his heart will praise the divine feet of followers of emperumAn who are servile to kaNNan (krishNa) when he was tied down to a mortar with tiny bits of ropes.
thOyththa thaN thayir veNNey pAl udanuNdalum udanRAychchi kaNdu
Arththa thOLudai empirAn en aranganukku adiyArgaLAy
nAththazhumbu ezha nAraNA enRu azhaiththu mey thazhumbath thozhudhu
Eththi inbuRum thoNdar sEvadi Eththi vAzhththum en nenjamE
Word-by-Word Meanings
thOyththa thaN thayir – curd which had been set and cooled
veNNey – and butter
pAl – along with milk
udan uNdalum – after eating these simultaneously
Aychchi kaNdu – being caught red-handed by yaSOdhAp pirAtti
udanRu – becoming angry
Arththa thOLudai – (later) having his hands being tied by her
empirAn – being my swAmy (lord)
en aranganukku– for azhagiya maNavALan (uthsava vigraham in SrI rangam), who is my master
adiyArgaLAy – being his servitors
nA thazhumbu ezha – for the tongue to become scarred
nAraNA enRu azhaiththu – calling out ‘Oh nArAyaNA’
mey thazhumba thozhudhu – worshipping him such that scars form on the body
Eththi – praising him
inbuRum – feeling blissful
thoNdar sE adi – the divine feet of SrI vaishNavas
en nenjam – my heart
Eththi vAzhththum – will praise and carry out mangaLASAsanam (wish for their well-being)
Simple Translation
During his incarnation as krishNa, emperumAn had simultaneously eaten cooled and set curd, butter and milk. He was caught red-handed in such acts by his mother yaSOdhAp pirAtti, who became angry and tied him to a mortar. Servitors of such emperumAn would call out to him, and worship him such that scars would form on their tongues (due to calling out his name) and on their bodies (due to worshipping him constantly). AzhwAr says that his heart will praise the divine feet of such followers and carry out mangaLASAsanam.
vyAkyAnam (Commentary)
thOyththa thayir veNNey pAl – butter which had been churned from curd, curd which had been set (in order to take butter out of it) and milk, the causative material for curd
udan uNdalum – eating all these simultaneously such that no one else can eat them
udanRu – when these materials disappeared, yaSOdhAp pirAtti became angry. Just as it has been said in siRiya thirumadal “thIrA veguLiyaLAych chikkena vArththadippa” (she tied him to a mortar and hit him with a rope, out of anger, which in turn was born out of her love for krishNa), yaSOdhA became very angry. Since she had unbounded affection towards him, she became angry thinking “What harm will eating all these, cause him?”
Aychchi kaNdu – Even as he was in the act of stealing all these and eating them, he was caught red-handed by yaSOdhA.
Arththa thOLudai empirAn – As soon as she saw him in the act, yaSOdhA tied his hands.
empirAn – By manifesting his inability to sustain himself unless he ate the curd, butter and milk which had had the connection with his followers, he made me exist only for him.
en aranganukku adiyArgaLAy – in order to remove the grievance of those who did not get to see him (and his activities) during his incarnation as krishNa, he came as an epitome of simplicity and lay down in SrIrangam as periya perumAL so that everyone can enjoy his simplicity. Those who engaged themselves with him and became his followers, being servile to him.
nAththazhumbu ezha – such that their tongues became scarred
nAraNA enRu azhaiththu – just as a child will call out “Oh mother!” reciting the divine names of that emperumAn, such as nArAyaNan et al, even in a disorderly manner
mey thazhumaba thozhudhu – due to prostrating before emperumAn repeatedly, their physical forms will carry scars. Worshipping him in such a manner. peryacAchchAn piLLai had said that an AchAryar, known by the divine name siRiyAththAn, used to carry such scars on his physical form.
Eththi – worshipping, after recounting such activities [of emperumAn]
inbuRum thoNdar sEvadi – his followers would normally worship emperumAn by visualising him in their minds. When they get to see him inside the temple, their joy knows no bounds. The divine feet of such SrIvaishNavas’
thoNdar sEvadi Eththi vAzhththum en nenhamE – [AzhwAr says] my mind will not engage with the activity of stealing and eating butter which the minds of these SrI vaishNavas would be engaging with. Instead, my mind will engage in praising and worshipping such SrI vaishNavas who engage with that emperumAn and his activities.
Eththi vAzhththum – my mind will praise these SrI vaishNavas thinking “These SrI vaishNavas are involved with the amazing activities of emperumAn”. It will pray that this engagement with emperumAn continues forever.
In the next article, we will take up the 5th pAsuram.
adiyEn krishNa rAmAnuja dhAsan
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