SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Second Centum >> Fourth decad
avathArikai (Introduction)
In the final pAsuram of this decad, AzhwAr mentions the benefit which will accrue to those who learn the pAsurams and brings the decad to its end.
kAr mali mEni niRaththuk kaNNa pirAnai ugandhu
vAr mali kongai yasOdhai manjanam AttiyavARRai
pAr mali thol pudhuvaik kOn battar pirAn sonna pAdal
sIr mali sendhamizh vallAr thIvinai yAdhum ilarE
Word-by-Word Meanings
kAr – dark, monsoon cloud, which has sprung up with plenty of water
malI – with abundance
mEni niRam – having complexion of divine form
kaNNa pirAnai – kaNNa pirAn [krishNa]
ugandhu – cherishing
vAr mali kongai – having rising bosoms which are uncontrolled by bodice
asOdhai – yaSOdhAp pirAtti
manjanam Attiya – giving bath
ARRai – the manner of
pAr mali – having eminence throughout earth
thol – belonging to ancient time
pudhuvai – for SrI villibuththUr
kOn – controller
battar pirAn – periyAzhwAr
sonna – composed mercifully
sIr mali – being with distinctive features
sem thamizh – in pure thamizh
pAdal – (these) pAsurams
vallAr – those who are capable of reciting
thI vinai yAdhum ilar – are without any sinful deed
Simple Translation
The complexion of krishNa’s divine form is darker than the dark monsoon cloud which is filled up with water. yaSOdhAp pirAtti, whose bosoms cannot be controlled by bodice, spoke with affection about the manner in which she gave a bath to krishNa. periyAzhwAr, who is the controller of ancient SrI villibuththUr which has eminence throughout the world, mercifully composed those words into pAsurams in pure thamizh. Those who are capable of reciting these pAsurams, will be without any sinful deed.
vyAkhyAnam (Commentary)
kAr mali mEni niRaththu – having a complexion which is darker than the dark monsoon cloud, brimming with water.
kaNNa pirAnai ugandhu – cherishing that krishNa who is simple to approach for his followers and who is beneficial to them
vAr mali … – yaSOdhAp pirAtti has rising bosoms which are not controllable by her bodice. The manner in which such yaSOdhAp pirAtti gave a bath to krishNa …
thiruvAimozhip piLLai says, in his svApadhESam, that the bath given by periyAzhwAr for krishNa is not with the normal water which is used for bath. It is with gyAna nIr (the water of knowledge). What is this knowledge? It is knowledge matured with devotion, resulting in carrying out mangaLASAsanam [praising emperumAn and wishing well for him].
pAr mali … – SrI villibuththUr has an eminence which is much above that of earth and is also ancient. periyAzhwAr is the controller of such SrI villibuththUr. The pAsurams mercifully composed by periyAzhwAr…
thiruvAimozhip piLLai says here that the eminence of periyAzhwAr is not restricted up to brahmalOkam (the abode of brahmA), but it goes beyond that. It goes beyond SrI vaikuNtam too and culminates in the divine abode at SrI villibuththUr [while we consider that there are only two vibhUthis, the leelA vibhUthi (samsAram or materialistic realm) and nithya vibhUthi (SrI vaikuNtam or spiritualistic realm), AzhwArs consider dhivya dhESams as the third vibhUthi, superior to the other two]. thol refers to the fact that this eminence is ancient.
sIr mali sem thamizh vallAr – seermali refers to the beauty of pAsurams in thamizh language which is without any shortcoming in the seven defining features of pAsuram [such as letter, word, meaning, metrics etc]. Alternatively, pAsurams which are complete with the divine qualities of emperumAn.
sem thamizh – thamizh which is honest. In other words, the language is such clear that the inner meanings in the pAsurams shine and reveal themselves on their own.
thiruvAimozhip piLLai says here that just as a gemstone [such as ruby etc] lying at the bottom of an ocean is clearly visible from the top, despite the ocean depth, when the water is clear, the inner meanings of pAsurams would be clear to one who recites these pAsurams. This is the honesty referred to here, by which even while residing in samsAram, the ruby-like auspicious qualities of the son of dhEvaki [krishNa] are clear to us.
pAdal – pAsurams
vallAr – those who are capable of reciting with the pathos of periyAzhwAr [having affection towards krishNa]
thIvinai yAdum ilarE – they will be without any sinful deed. There will be no harmful deed for them.
thiruvAimozhip piLLai says here that the term thIvinai refers to deeds arising out of desire for aiSwaryam [wealth], kaivalyam [AthmA enjoying itself instead of enjoying emperumAn] and means employed to attain these purushArthams [ultimate benefits]. It also includes activities which are carried out in line with the nature of AthmA [being servitor to emperumAn and carrying out kainkaryams to him as a SEshabhUthan (one who is a servitor) [this may appear bewildering, but from periyAzhwAr’s point of view, carrying out mangaLASAsanam to emperumAn is the only apt kainkaryam which is to be carried out. This assumes that emperumAn is to be protected and we are the protector. Thus, any deed which does not lead to carrying out mangaLASAsanam is thIvinai].
We shall next consider the pravESam of the next thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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