SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> First Centum >> Fourth Decad
avathArikai (Introduction)
There is no specific avathArikai for this pAsuram.
thaNdodu chakkaram Endhum thadakkaiyan
kaN thuyil koLLak karudhik kottAvi koLginRAn
uNda mulaippAl aRa kaNdAy uRangAvidil
viN thanil manniya mAmadhI! viraindhOdi vA
Word-by-Word Meanings
viN thanil – in the sky
manniya – being present
mAmadhI! – oh, chandhran, who has eminence in your form!
thaNdodu – along with the mace (called as kaumOdhaki)
chakkaram – divine disc and
sArngam – bow (called as SrI SArngam)
Endhum – one who is holding
thadam – expansive
kaiyan – he, who has divine hands
kaN thuyil koLLa – to recline
karudhi – considering
kottAvi koLginRAn – [he] is yawning
uRangAvidil – if he does not rest
uNda – consumed
mulai pAl – milk from bosom
aRA kaNdAy – will not digest, you see. (Hence, you)
viraindhu – hurriedly
Odi vA – come running
Simple Translation
Oh, chandhran, who is present in the sky! krishNa, who is holding the divine mace, the divine disc and the divine bow, is yawning, since he is considering to take rest. If he does not take rest, the bosom milk, which he has consumed, will not get digested. Hence, you come running, immediately.
vyAkhyAnam (Commentary)
thaNdu … – mentioning mace, disc and bow is symbolic of the other two divine weapons too [divine conch and divine sword].
Endhum thdakkaiyan – he has divine hands with which he holds these weapons, all the time, as if he were holding flowers. These will be part of his weapons as well as his decorative ornaments [for the favourable devotees, they will be ornaments and for the unfavourable enemies, they will be weapons]. With this, AzhwAr tells chandhran that instead of enjoying this beauty and continuing to live, do not become a target of their [divine weapons’] valour and perish. thiruvAimozhip piLLai says, in his svApadhESam, that usage of the term Endhum [holding] indicates that the divine weapons are being held like flowers.
kaN thuyil … – considering that he should take rest, as a hint to that, he is letting out a yawn. thiruvAimozhip piLLai says here that sleep, which disturbs the considerations of everyone, is under his [krishNa’s] control. His activities are all like this only [whatever impacts the rest will have no impact on him].
uNda … – Note that if he does not take rest, the bosom milk consumed will not get digested. Hence …
Here, thiruvAimozhip piLLai says: If you [referring to chandhran] think “Until I come, could he not remain awake?” understand that when a child has consumed bosom milk, the child has to sleep for the milk to get digested. Here, digestion refers to a change of state. When samsAris [those who dwell in the materialistic realm] do not carry out his orders and live as they like, emperumAn considers that as a loss and loses his desire. Hence, he decides “Let them lie in inactive state [just as they are, during deluge]” and changes their state from one of being active to one of being inactive. Sleep refers to his state of not having to support anyone when the samsAris are engaged in their worldly engagements. Does emperumAn eat [for the food to get digested]? SvEthASvathara upanishath says that emperumAn does not eat; when that is the case, how could he consume bosom milk here? In SrI bhagavath gIthA 9-26, emperumAn had said “aSnAmi” (I eat). If anything is offered to him with devotion and affection, he will take that [just as he takes when yaSOdhAp pirAtti gives him her milk with affection].
viN thanil manniya mAmadhI viraindhOdi vA – Oh chandhran, who has the eminence of being in a high place! In line with your high level of inhabitation and completeness, come fast. thiruvAimozhip piLLai says here: just as emperumAn has given the samsAris sensory organs to let us enjoy worldly pleasures, AzhwAr is calling those who are in thripAdhvibhUthi [SrIvaikuNtam or nithya vibhUthi which is three times as large as leelA vibhUthi] to come and enjoy krishNa’s enjoyable activities in leelA vibhUthi. The term mAmadhi refers to bhakthi [devotion]. Devotion is matured state of gyAnam [devotion]. Hence, AzhwAr calls people with devotion to come and see krishNa’s activities. Would devotion refer to knowledge? In SrIrangam, during rAmAnujar’s time, people such as embAr would refer to piLLai uRangAvilli dhAsar as mAmadhigaL due to his devotion towards rAmAnujar. Why is AzhwAr calling people with the singular number mAmadhi [when it should have been in plural number mAmadhiyIr]? This is because he is calling a group of people and there is a rule known as jAthyEkavachanam, in which, a word, to refer to a group, is used in singular number.
We shall next consider the 7th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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