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periyAzhwAr thirumozhi >> First Centum >> Ninth Decad
avathArikai (Introduction)
thiruvAimozhip piLLai says, in his svApadhESam, that AzhwAr wants krishNa to come with water dripping and embrace his back.
vattu naduvE vaLarginRa mANikka
mottu nunaiyin muLaikkinRa muththE pOl
chottuchchottu ennath thuLikkath thuLikka en
kuttan vandhu ennaip puRam pulguvAn gOvindhan ennaip puRam pulguvAn
Word-by-Word Meanings
vattu naduvE – between the two round objects which are like bluish gemstone
vaLarginRa – having grown
mANikkam – made of carbuncle
mottu – bud’s
nunailyil – at the tip
muLaikkinRa – sprouting
muththu pOl – like pearls
chottuchchottu enna – making a sound “chottu chottu” [dripping noise]
thuLikkath thuLikka – as they keep dripping for a long time [drops of liquid coming out of the divine form]
en – one, who is obedient to me
kuttan – one, who is my child
vandhu – coming on his own
ennai – me
puRam pulguvAn – let him embrace my back [or, stood embracing my back]
gOvindhan – one, who incarnated to graze cows, will embrace my back.
Simple Translation
krishNa’s private part is like a bud made of carbuncle, growing between two round objects made of bluish gemstones. With water sprouting at the tip of the limb and dripping continuously, making a noise “chottu chottu”, my little child will come on his own and embrace me on my back. One, who incarnated to tend to cows, will embrace my back.
vyAkhyAnam (Commentary)
vattu … – like pearls which appear at the tip of a bud made of bluish gemstone, which has formed between two round objects made of bluish gemstone. Mentioning it as bluish gemstone is with reference to both the colour and the object.
thiruvAimozhip piLLai says here that the pearl drops are most eminent and are invaluable. He says that krishNa is wearing a golden cord around his waist, on which carbuncle pendants are hanging. Reflection from the carbuncle pendants is making the drop of water also to shine like carbuncle gem. Just as it has been said in thiruvAimozhi 8-9-1 “karumANikka malai mEl maNiththadam thAmaraik kAdugaL pOl” (just like a forest of beautiful, large lotus flowers on top of a dark carbuncle mountain), since the form of emperumAn in kutta nAttuth thiruppuliyUr [a divine abode in present day kEraLam] has been mentioned as being similar to dark carbuncle, there is no shortcoming in mentioning the limb here as being like a bluish carbuncle stone.
chottu … – water drops, which come out of the inner parts of the divine form, gather at the tip of the hidden limb and keep dripping. chottu chottu – mere sound made; does not have any specific meaning
thiruvAimozhip piLLai says here – in the court of a king, when this pAsuram was being discussed, the king was very happy, saying “How well has the activity of a child been described here”. A person, ignorant of AzhwAr’s pAsurams, said “Is this word about a child worth celebrating?” Hearing this, the main person who was responding about these, asked him “Have you heard that this AzhwAr has also composed a pAsuram ‘adhir mugam udaiya valam puri kumizhththi’?” [reference here is to periyAzhwAr thirumozhi 4-7-3] (keeping the resounding SrI pAnchajanyam, the divine conch, on his divine lips and blowing it). The king was pleased with the response and said encouragingly “That is the way to respond”.
en kuttan … – One, who is simple, will embrace my back. puRam – back of the body; pulgudhal – to embrace. The desire is that he should embrace. Alternatively, the term pulguvAn would refer to a person who is embracing. In this case, instead of a desire from this side (yaSOdhAp pirAtti or periyAzhwAr), krishNa would embrace on his own. This meaning would synchronise with the term “Azhip pirAn puRam pulgiya” which is seen in the last pAsuram of this thirumozhi.
thiruvAimozhip piLLai says here: en kuttan – my son. ennaip puRam pulguvAn – this indicates AzhwAr’s prayer to krishNa to embrace his back. This also refers to krishNa embracing his back. Just as krishNa had embraced AzhwAr’s chest [in the previous decad], only if he embraces AzhwAr’s back too, would he be able to carry out mangaLASAsanam with this body. If this does not take place, he too would say, just like nammAzhwAr had said in thiruvAimozhi 4-8-9 “udambinAl kuRaivilamE” (we do not desire this body which has not been desired by emperumAn). gOvindhan – one who is simple.
We shall next consider the 2nd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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