SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> First Centum >> Third Decad
avathArikai (Introduction)
This pAsuram mentions the servitude carried out, with affection, by dhurgai, who was born during the time of incarnation of krishNa, protecting him at the time of his birth [by exchanging places with him], as a result of which she was different from all the other entities mentioned this far.
mey thimirum nAnap podiyOdu manjaLum
seyya thadam kaNNukku anjanamum sindhuramam
veyya kalaippAgi koNdu uvaLAy ninRAL
ayyA! azhEl azhEl thAlElO arangaththu aNaiyAnE! thAlElO
Word-by-Word Meanings
mey – on the divine form
thimirum – apt to be applied
nAnap podiyOdu – along with fragrant powders such as musk, medicated camphor, sandalwood powder etc
manjaLum – turmeric powder too
seyya – being reddish
thadam – being expansive
kaNNukku – apt to be applied on the divine eyes
anjanamum – black pigment and
sindhuramum – vermillion too
veyya – cruel
kalai – male deer
pAgi – dhurgai, who has as her vehicle
koNdu – taking these
uvaLAy ninRAL – stood, neither near nor far.
ayyA! – oh, one who is the lord! Do not cry; do not cry. May you go to sleep.
arangaththu aNaiyAnE! – oh, one who is reclining on the serpent mattress! May you go to sleep.
Simple Translation
dhurgai, who has a cruel male deer as her vehicle, took a mix of powders made of musk, medicated camphor and sandalwood powder, apt to be applied on the divine form [of krishNa], along with turmeric powder, as well as black pigment for the reddish, expansive divine eyes and vermillion, for the divine forehead. After proffering these, she stood neither near nor far. Oh, one who is the lord! Do not cry; do not cry. May you go to sleep. Oh, one who is reclining on the serpent mattress at SrIrangam! May you go to sleep.
vyAkhyAnam (Commentary)
mey … – apt to be applied on the divine form [of krishNa], to a mixture of musk, sandalwood powder and medicated camphor, turmeric powder was added to provide the desired colour; black pigment, apt to be applied to the divine eyes which are reddish, expansive and extending to the ears and vermillion, apt to be applied on the divine forehead.
veyya … – dhurgai, who has a cruel male deer as her vehicle, brought all these, and stood at a distance, neither far nor near. thiruvAimozhip piLLai, in his svApadhESam, says here that this term [kalaippAgi] refers to saraswathi, who has arts, which are the cause of svAthanthryam [being independent of emperumAn], under her control. The term vemmai refers to svAthanthryam. Alternatively, this verse could refer to dhurgai, who has a cruel male deer as her vehicle. Here, vemmai refers to being cruel.
ayyA … – Oh, one who is the lord of all! Do not cry. May you go to sleep.
arangaththu … – Oh, one who is reclining mercifully on the serpent mattress in kOyil [in our sampradhAyam, the term kOyil refers to SrIrangam], in order to carry out that lordship! May you go to sleep. thiruvAimozhip piLLai says here that SrIrangam is the origin of all incarnations and emperumAn is reclining mercifully here, just as it has been mentioned in mUnRAm thiruvandhAdhi pAsuram 62 “thEnAr thiruvarangam thenkOtti”(SrIrangam which is surrounded by gardens with overflowing honey, thirukkOttiyUr etc are divine abodes of emperumAn].
Alternatively, for veyya kalaippAgi, since the term vemmai refers to desire, this verse [veyya kalaippAgi] would refer to saraswathi [deity for arts and education] having attractive arts in her tongue and controlling them. Earlier [in the very first pAsuram of this decad], brahmA was mentioned as the servitor. Now, his primary consort, saraswathi, is mentioned as carrying out servitude. In line with this, the meanings of the verses will undergo a change.
We shall next consider the last pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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