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periyAzhwAr thirumozhi >> Second Centum >> Seventh decad
avathArikai (Introduction)
There is no specific avathArikai for this pAsuram.
Anirai mEykka nI pOdhi arumarundhu Avadhu aRiyAy
kAnagam ellAm thirindhu un kariya thirumEni vAdap
pAnaiyil pAlaip parugip paRRAdhArellAm sirippath
thEnil iniya pirAnE! seNbagap pUch chUtta vArAy
Word-by-Word Meanings
thEnil – more than honey
iniya – being sweet
pirAnE – oh, my lord!
paRRAdhAr ellAm – those who are unfavourable to you
sirippa – to ridicule
pAnaiyil – being inside pot
pAlai – (fresh) milk [which has not been heated yet]
parugi – drinking
un – your
kariya – dark
thirumEni – divine form
vAda – to wither, unable to tolerate (the forest conflagration)
kAnagam ellAm – throughout the forest
thirindhu – roaming around
A nirai – herd of cows
mEykka – to graze
nI – you, who are of soft nature
pOdhi – have gone
aru – difficult to obtain
marundhu Avadhu – that which is a medicine
aRiyAy – do not know
(The meaning expressed here is: Your divine form is the medicine for samsAris for ridding themselves of diseases and it is the medicine for enjoying with happiness, in the case of nithyasUris; you are not knowing that you are withering in the forest by taking this divine form; hence avoid, grazing the cows)
seNbagap pU – champaka flower
sUtta – such that I bedeck you
vArAy – should mercifully come
Simple Translation
Oh, lord who is sweeter than honey! Those who are unfavourable to you are ridiculing when you drink fresh milk, kept in pots. When you go roaming behind herds of cows, for grazing them in forest, your divine, dark form, which is like a difficult-to-get medicine, is withering. You are not aware of this. You should mercifully come such that I could bedeck you with champaka flowers.
vyAkhyAnam (Commentary)
Anirai mEykka nI pOdhi – cows do not know your distinction. They will roam around to areas which are apt for them for grazing. However, you went after them, for grazing, with your tender form.
thiruvAimozhip piLLai, in his svApadhESam, says: You are not looking at yourself [your soft nature] or at me [who is affectionate towards you, not happy with your going into the forest, exposing yourself]; you desire to go after the cows, to graze them with the help of the stick given by the crow.
arumarundhu Avadhu aRiyAy – you do not realise that your divine form is a difficult-to-attain medicine. For people here [in samsAram], he is the medicine for removing their diseases. For nithyasUris, who are in paramapadham, he is the medicine to give them happiness when they enjoy his divine form.
thiruvAimozhip piLLai says here that emperumAn does not realise that he is difficult-to-attain medicine. He is insatiable nectar. He is the nectar which has not been contained in the ocean [unlike the nectar consumed by celestial entities when they were given by emperumAn, after churning the ocean]. Hence, he is rare-to-get nectar. marundhu – nectar. When this medicine is in proximity, it is the source of enjoyment. When it leaves a place, it becomes the reason for one to regain existence.
kAnagam ellAm thirindhu – roaming around the entire forest. Since cows would graze wherever the grass is verdant, over an expansive area, you have to go behind them wherever they go for grazing.
thiruvAimozhip piLLai says here that since cows would roam around wherever they see verdant regions, krishNa could not have a fixed path to go and return. He too has to roam everywhere, causing withering to his divine form, which is invigorating to the cows too.
un kariya thirumEni vAda – your divine form is such that it would make those who behold you to become cool and comfortable. However, you are exposing it to the conflagration in forest such that it would wither, just like a flower would, when exposed to heat.
pAnaiyil pAlaip parugi – you would drink milk, which has been just then milked and kept in pots [without even heating it or adding sweeteners to it], directly from the pots…
thiruvAimozhip piLLai says here that when krishNa drinks the freshly milked milk [which has not been heated], yaSOdhAp pirAtti will feel fearful as to what will befall his divine form. At the same time, when he drinks the milk from the pots, for those who are not favourable to krishNa, even the little bit of good qualities in him will become cause for ridicule.
paRRAdhAr ellAm sirippa – … such that those who are unfavourable to you, will ridicule you, saying “He has drunk milk from pots kept in our house”
thEnil iniya pirAnE – Oh, one who is the benefactor, who is sweeter than honey! When people enjoy you, they will not get satiated and would want to experience you even further. And, you offer yourself to others such that they could enjoy you [this is the reason for calling him as benefactor].
thiruvAimozhip piLLai says here: Did honey [reference to krishNa] drink the milk? Or did nectar, which is sweeter than honey, drink the milk? krishNa is the honey and nectar, which will offer themselves for consumption. Hence, he is the upakArakan [pirAn] – benefactor.
seNbagap pUch chUtta vArAy – come such that I could bedeck you with champaka flowers, which blossom in the mornings, when they are still fresh. The pAsuram should be rearranged as thEnil iniya pirAnE – paRRAdhArellAm sirippa – pAnaiyiRpAlaip parugi – un kariya thirumEni vAda – kAnagam ellAm thirindhu – Anirai mEykka nI pOdhi – arumarundhu Avadhu aRiyAy – seNbagap pUch chUtta vAray to get the sequential meaning.
thiruvAimozhip piLLai says here that when krishNa does not don the flower, sumanAs [we have seen in the pravESam of this decad that thiruvAimozhip piLLai refers to flowers as sumanAs, those with noble hearts, viz. they know AthmaguNam, which is to be subservient to emperumAn], on his head, the sumanAs will wither.
We shall next consider the 2nd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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