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periyAzhwAr thirumozhi >> Second Centum >> Second decad
avathArikai (Introduction)
There is no specific avathArikai for this pAsuram.
vaiththa neyyum kAyndha pAlum vadi thayirum naRu veNNeyum
iththanaiyum peRRaRIyEn empirAn! nI piRandha pinnai
eththanaiyum seyyap peRRAy Edhum seyyEn kadham padAdhE
muththu anaiya muRuval seydhu mUkku uRinji mulai uNAyE
Word-by-Word Meanings
em pirAn! – oh, one who became my lord!
nI piRandha pinnai – after you were born as my son
vaiththa neyyum – ghee, which has been melted
kAyndha pAlum – milk, which has been heated
vadi thayirum – curd, which is hard
naRu veNNeyum –butter, which is fragrant
iththanaiyum – even one among these
peRRu aRiyEn – I have not got
eththanaiyum – in the manner that it is acceptable to you
seyya peRRAy – you may do
Edhum seyyEn – I will not run after you or tie you up
kadham padAdhE – do not be angry
muththu anaiya – like pearls
muRuval seydhu – smiling
mUkku uRinji – rubbing your nose
mulai uNAyE – you should consume milk from my bosoms
Simple Translation
Oh, one who became my lord! After you were born as my son, I have not seen ghee, which has been melted, or milk, which has been heated, or curd, which is solid or butter, which is fragrant. You can do whatever you wish to. I will not chase you or tie you up. Do not get angry. Smile such that the pearls [divine teeth] are visible, rub your nose and consume milk from my bosoms.
vyAkhyAnam (Commentary)
vaiththa … – ghee, which had been melted without any fault, milk, which had been heated to a concentrated stage, curd from which water has been removed by straining and fragrant butter, which has been prepared from fresh curd.
thiruvAimozhip piLLai says, in his svApadhESam, that the ghee has been obtained by melting fragrant butter, which had no fault in it. Curd was such that if tilted, the entire curd would slide. It was that solid [had it been having any water in it, when tilted, the water / curd would have flowed down the container, instead of sliding]. naRu veNNey – fragrant butter, which had been obtained by churning fresh curd, knowing the stage until when it had to be churned.
empirAn nI pRandha pinnai – iththanaiyum peRRaRiyEn – oh, my lord! After you were born, I had not known of any of these materials. Alternatively, the term iththanaiyum would refer to even a little bit of any of these materials. krishNa became angry on hearing this. He said “You are making me out as a thief. Aren’t you saying all these things in order to catch me and to beat me?”
thiruvAimozhip piLLai says here that AzhwAr hadn’t known anything about any of these materials. Even the containers, in which these had been kept, did not have a trace of any of the materials. When AzhwAr [in the pathos of yaSOdhAp pirAtti] said that he had not known about any of these materials, krishNa responded saying “Someone would have taken it”. When he said “empirAn”, there was a change in his [krishNa’s] facial expression and when he said “I have not known any of these after your birth”, krishNa became angry, saying “Aren’t you saying all these, blaming me?” and started to leave the place. AzhwAr told him “Come to me” to which he responded, saying “Aren’t you calling me in order to catch me and to beat me?”
eththanaiyum seyyap peRRAy – you could do whatever you wish to.
thiruvAimozhip piLLai says here – AzhwAr tells krishNa “You could do whatever you wish to”; krishNa replies “Now, you are saying this. But aren’t these your words? [indicating that in the past, AzhwAr had called krishNa to him, like this, and once he went to AzhwAr, he had beaten him].
Edhum seyyEn kadhambadAdhE – I will not catch you or beat you. You need not get angry.
thiruvAimozhip piLLai says here – AzhwAr tells him “I will not beat you or be angry with you; you come to me, without getting angry”. Upon hearing this, krishNa smiled, displaying the divine pearls [his divine teeth]. AzhwAr went to him, took him in his arms, forgetting all thoughts of punishing him, and tells him “With that smile, hit me with your divine nose, rubbing your face and nose against my bosoms and consume my milk”
muththanaiya … – smile, displaying your pearl-like divine teeth; in other words, get rid of your anger and smile.
mUkkurinji mulai uNAyE – hitting against the base of my bosom, rubbing your nose against it, consume the milk from my bosoms.
thiruvAimozhip piLLai says at the end – through all these, with the term vaiththa ney, mukththAthmA has been spoken of [mukthAthmA is one who has got liberated from the material realm, samsAram and reached the spiritual realm, SrI vaikuNtam]. The term kAyndha pAl refers to those who recite emperumAn’s divine names, as mentioned in iraNdAm thiruvandhAdhi 26 ”mAdhavan pEr solluvadhE Oththin surukku” (reciting the divine name of emperumAn is the essence of vEdhams) and in the verse “nAma nishtOsmi aham harE:” (through recitation of emperumAn’s divine names, I remain deeply engaged with the divine names). The term vadi thayiRu refers to those who are clear about the distinction between prakruthi and AthmA (body and soul, respectively) and who are clear about chathurthi and ukAram [these refer to thirumanthram, in which chathurthi refers to the hidden fourth case over the first syllable a in praNavam, indicating relationship (being a servitor) with emperumAn and ukAram refers to the ananyArha SEshanthvamI (being a servitor only to emperumAn and to no one else)]. Finally, the term naRu veNNey refers to those who have learnt the distinction between prakruthi and AthmA and who are complete with auspicious qualities of AthmA [such as being ananyArha SEshan to emperumAn, being totally dependent on emperumAn etc], without any trace of ahankAram [ego] or mamakAram [possessiveness] and being desirous of mOksham [in other words, mumukshus, those who desire to attain SrI vaikuNtam].
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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