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periyAzhwAr thirumozhi >> Third Centum >> First decad
avathArikai (Introduction)
There is no specific avathArikai for this pAsuram.
kArAr mEni niRaththu empirAnaik kadi kamazh pUNguzhal Aychchi
ArA innamudhu uNNath tharuvan nAn ammam thArEn enRa mARRam
pArAr thol pugazhAn pudhuvai mannan battar pirAn sonna pAdal
ErAr innisai mAlai vallAr irudIkEsan adiyArE
Word-by-Word Meanings
kAr Ar – matching clouds
mEni niRam – having the complexion, for his divine form
em pirAnai – for my benefactor
kadi kamazh – wafting fragrance
pU – donning flowers
kuzhal – having locks
Aychchi – yaSOdhAp pirAtti
ArA – never being satiated
in – being enjoyable
amudhu – food [milk] from bosoms
uNNa – such that krishNa consumes
tharuvan – one who gives
nAn – I
ammam thArEn enRa mARRam – the pAsurams where she said “I will be afraid to give you milk”
pAr – throughout the expanse of earth
Ar – being filled up
thol – having as nature
pugazhAn – having fame
pudhuvai – for SrI villibuththUr
mannan – controller
battar pirAn – periyAzhwAr
sonna – mercifully composed
pAdal – pAsurams
Er Ar – filled with beauty of iyal [literary thamizh]
in – sweet
isai – together with tune
vallAr – those who are capable of reciting
irudIkEsan – for hrishIkESan
adiyAr – will get to be his servitors
Simple Translation
krishNa, who has the complexion of his divine form similar to cloud, is my [AzhwAr’s] benefactor. yaSOdhAp pirAtti, whose locks are decorated with flowers from which fragrance is wafting, usually gives krishNa from her bosoms, milk, which is enjoyable for him and which is insatiable. periyAzhwAr, who is the controller of SrI villibuththUr, and who has a natural fame which has pervaded throughout earth, mercifully composed her words, in which she told krishNa that “I will be afraid to give you my bosom milk” into songs with sweet tunes in beautiful iyal thamizh. Those who are capable of reciting these words of garland, will get to be the servitors of hrishIkESan.
vyAkhyAnam (Commentary)
kArAr … – one who is having the complexion of cloud for his divine form; one who is my benefactor.
thiruvAimozhip piLLai, in his svApadhESam, says that for the insatiable sweet nectar, who has the complexion of cloud and who is the benefactor, for the one who has insatiable enjoyment and who is the sustenance for our existence, the manner in which yaSOdhAp pirAtti, who normally gives him beautiful food from her bosom, now said that “I will be afraid to give”
kadi kamazh pUnguzhal Aychchi – yaSOdhAp pirAtti, who has beautiful locks which always emit fragrance.
ArAr … – I, who had all along given you sweet milk, which is insatiable, from my youthful bosoms and who would give that to you in the future too. The words which she said “I will not give you milk, I will be afraid”, after knowing about you …
pArAr … – periyAzhwAr has a natural fame, which is celebrated by both those who have distinguished knowledge and by those who do not have any distinguished knowledge. He is also the controller of SrI villibuththUr. The pAsurams, mercifully composed by such periyAzhwAr …
thiruvAimozhip piLLai says here that AzhwAr has fame which fills up throughout the world. Alternatively, the word pAr could be taken to represent both the vibhUthis (leelA vibhUthi, the materialistic realm and nithya vibhUthi, the spiritualistic realm). Thus, AzhwAr has fame which spreads through both the vibhUthis. leelA vibhUthi is a realm which prays only for itself [here, the term leelA vibhUthi refers to people who inhabit it]. When such a realm is pervaded with the fame of [AzhwAr] carrying out mangaLASAsanam for the well-being of the supreme entity, there is no need to say that the [nithya] vibhUthi, which constantly carries out mangaLASAsanam for the supreme being, is also pervaded by his fame. thol pugazhAn – fame from a long time. What is long time for fame? nithyasUris are termed, as in thiruviruththam 2, as “kaNNan mUdhuvarAm viNNAttavar” (the divine feet of emperumAn are constantly worshipped by nithyasUris, who came ahead of all others). mukthAthmAs (those who have been liberated from samsAram and have attained emperumAn) surround emperumAn and sing mangaLASAsanam to emperumAn, as mentioned in thiruppallANdu 12 “sUzhndhirundhu Eththuvar pallANdE”. Along with such nithyasUris and mukthAthmAs, those in leelA vibhUthi, who take refuge under the affection of periyAzhwAr and who recite the pAsurams of periyAzhwAr, with his pathos and also follow the activities [carrying out mangaLASAsanam] as mentioned by periyAzhwAr, will carry out mangaLASAsanam to emperumAn. This is the reference of thol as in thol pugazhAn. In other words, nithya-mukthAthmAs are such esoteric servitors of emperumAn that they will keep praising him and ensure that emperumAn’s nirankuSa svAthanthryam [uncontrolled independence] does not rear its head [they will make emperumAn happy such that he will abide by their wishes]. These people [who are in leelA vibhUthi and who recite these pAsurams, with AzhwAr’s pathos] carry out mangaLASAsanam for emperumAn’s Asritha pArathanthryam [being dependent on his followers], just as it has been mentioned in perumAL thirumozhi 7.8 “thollai inbaththu iRudhi kaNdALE” [yaSOdhAp pirAtti saw the boundary of unbounded pleasures when krishNa kept quiet when she tied him with a rope and beat him, crying out in fear]. This quality [of carrying out mangaLASAsanam] has been with periyAzhwAr right from the beginning [for seven generations, AzhwAr’s clan has been carrying out mangaLASAsanam for emperumAn] and in the second line of dhvaya mahAmanthram [second among the three esoteric manthrams in SrI vaishNava sampradhAyam], this is the ultimate benefit mentioned. This is the reason that he has said in thiruppallANdu 2 “adiyOmOdum” (AzhwAr refers to himself first and then refers to emperumAn, to signify that emperumAn is Asritha parathanthran) and in thiruppallANdu 3 “EzhAtkAlum pazhippilOm” as well as in thiruppallANdu 6 “endhai thandhai thandhai thandhai tham mUththappan EzhpadigAl thodangi vandhu vazhi vazhi AtseyginROm”(starting with the predecessors in his clan, AzhwAr says that they have been worshipping emperumAn without any fault of carrying out servitude to emperumAn for his happiness). Thus, through both in the ascending manner [when he starts with himself] and descending manner [when he starts with his predecessors], when one analyses his servitude, it would be clear that he has been carrying this out for a long time. This is the reason for AzhwAr saying “pArAr thol pugazhAn”
ErAr … – those who can recite these pAsurams, which have been strung together, with the beauty of iyal [literary thamizh] which is together with sweet tunes, with AzhwAr’s pathos.
thiruvAimozhip piLLai says here that these pAsurams have been mercifully composed by AzhwAr who is the controller of SrI villibuththUr and who is the benefactor for the distinguished brAhmaNas there, who are constantly meditating on emperumAn. Apart from having depth of meanings in them, these pAsurams, which are like garland of words, have sweetness for the mere sounds of the words. Those who recite these pAsurams, which are full of beneficial qualities and are garlands of sweet words, with the pathos of periyAzhwAr [with his devotion], taking refuge under his affection …
irudIkESan adiyArE – they will get to be the servitors of one who, instead of allowing the senses to graze without any control, makes them to act in line with their basic nature [to be emperumAn’s servitors].
thiruvAimozhip piLLai says here that only such people will be servitors. irudIkESan – composed of two terms, hrishIkam which refers to senses and ISan, one who is the controller. Thus, apart from controlling the senses of those who are here [in leelA vibhUthi], emperumAn controls the senses of those who are there [in nithya vibhUthi] too through his Athma guNas. In other words, by exhibiting his quality of pAathanthryam, emperumAn makes them to be his parathanthras [they are his exclusive dependents]. That exclusivity will extend to the extent to which he [emperumAn] desires, viz. they will be servitors up to his followers. Only those, who have such depth in servitude, will be his servitors.
We shall next consider the pravEsam of the next thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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