SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Second Centum >> Third decad
avathArikai (Introduction)
There is no specific avathArikai for this pAsuram.
vaNNap pavaLam marunginil sAththi malarp pAdhak kiNkiNi Arppa
naNNith thozhuvar sindhai piriyAdha nArAyaNA! ingE vArAy
eNNaRku aRiya pirAnE! thiriyai eriyAmE kAdhukku iduvan
kaNNukku nanRum azhagum udaiya kanagak kadippum ivaiyA
Word-by-Word Meanings
naNNi – approaching you
thozhum avar – those who worship
sindhai – remaining in their minds
piriyAdha – without separating
nArAyaNA! – oh, nArAyaNa!
vaNNam – having good complexion
pavaLam – coral cord
marunginil – on the divine waist
sAththi – donning
malar – like lotus flower
pAdham – adorning the divine feet
kiNkiNi – anklet
Arppa – to make a sound
ingE – to the place where I am calling you
vArAy – you should mercifully come
eNNaRku – even to think “emperumAn is like this”
ariya – remaining as unapproachable [for those who are inimical towards you]
pirAnE! – oh, one who is the benefactor!
kAdhukku – for your ears
thiriyai – [cotton] thread
eriyAmE – without causing pain
iduvan – I will apply
kaNNukku – to behold
nanRum – to a great extent
azhagu udaiya – being beautiful
kanagam – made of only gold
kadippu ivai – these ear ornaments
A – are amazing (implying that you should see these)
Simple Translation
Oh, nArAyaNa, who remains in the minds of those who approach and worship you, without ever separating! You should mercifully come to this place where I am calling you, with the coral chain, which has a beautiful complexion, donned on your divine waist and the anklet, on your divine feet which are like lotus flowers, making a sound. Oh, the benefactor, who could not be even thought of as “He is like this” by those who are not favourable to you! I will apply the cotton thread to [the holes on] your divine ears, without causing any pain to you. These ear ornaments, made of pure gold, are amazing to look at.
vyAkhyAnam (Commentary)
vaNNam … – having formed in its place [ocean], the corals have a beautiful complexion. Donning a chain of those corals on his divine waist such that the corals gain beauty.
thiruvAimozhip piLLai says here that the corals are without any fault.
malar … – with the anklets, adorning the divine lotus-like feet, making a sound. The implied meaning here is that he should come with the beauty of the divine waist together with the coral chain, along with the sound made by the anklets donning the divine feet.
naNNi … – without moving away from you due to ego etc, with the absence of such ego, approaching you, and worshipping you as their pastime on account of their servitude. Oh, nArAyaNa, who resides in the hearts of such followers without ever leaving, as mentioned in periya thiruvandhAdhi 35 “ninRum irundhum kidandhum thiri thandhum” (standing, sitting, reclining and walking (in various divine abodes in order to attain me))! Come to this place, where I am calling you.
thiruvAimozhip piLLai says here that those who approach emperumAn do so out of affection for him as well as due to their belief that attaining emperumAn is good for them. naNNugai (approaching) refers to going to him until attaining his divine feet [attaining mOksham]. emperumAn remains forever in the hearts of those who are like this. AzhwAr’s meaning for nArAyaNa is only this [nArAyaNa would refer to one who is the abode for everyone / everything and who treats everyone / everything as his abode; in other words, all-pervading entity. For such an entity, there is no scope for going or coming from one place to another, as he is present everywhere]. In SAsthrams, there is no question of going or coming, no question of attainment, none of emperumAn coming within us and none of our controlling him. It is valid only in mangaLASAsanam and AzhwAr’s pAsurams.
eNNaRku ariya pirAnE – Oh, one who is the benefactor, who is difficult even to think of for those who are not affectionate towards you! For those who are fully engaged with carrying out mangaLASAsanam, being easy to approach for those who attain and being difficult to even think of for those who do not attain, this is considered as their benefit. When krishNa asks her whether she is calling out in order to apply the cotton thread to his ears, she says …
thiruvAimozhip piLLai says here that emperumAn will not be attained by those who think that for each of their efforts, there will be benefits and with their own efforts, they will be able to reach emperumAn. AzhwAr considers that emperumAn remaining in the hearts of those who are favourable to him and being beyond the thoughts of those who are unfavourable to him, are both his benefits.
thiriyai eriyAmE kAdhukku iduvan – I will apply the cotton thread carefully, without making it painful for your ears.
kaNNukku … – If the holes in the ears are made bigger by inserting the cotton thread, then I will adorn your ears with these golden ear rings which are beautiful to look at. Through the words “nanRum azhagum udaiya” and “kanagak kadippu”, the handiwork in making the ornament and the material with which the ornament has been made, have been indicated.
thiruvAimozhip piLLai says here that kanagam refers to gold and A (as in ivaiyA) refers to celebration.
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
archived in https://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org