SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Third Centum >> Seventh decad
avathArikai
thiruvAimozhip piLLai says, in his svApadhESam, that in the earlier pAsuram, AzhwAr had mentioned through the words of the mother, the changes which happened in the daughter as a result of the desire which developed in her mind. In this pAsuram, he mentions through the words of the relatives, who had come to enquire about the changes in the daughter, as to what is to be done.
kaiththalaththu uLLa mAdu azhiyak kaNNAlangaL seydhu ivaLai
vaiththu vaiththuk koNdu enna vANibam nammai vadup paduththum
seyththalai ezhu nARRup pOl avan seyvana seydhu koLLa
maiththada mugil vaNNan pakkal vaLara vidumingaLE
Word-by-Word Meanings
(Regarding her)
kaiththalaththu uLLa – available on hand
mAdu azhiya – all the wealth to get exhausted
(as per lexicon, the word mAdu refers to gold, side, wealth)
kaNNAlangaL – marriages
seydhu – carrying out
ivaLai – this girl, who is not under our control
vaiththu vaiththuk koNdu – keeping her under our control and keeping her under our protection
enna vANibam – what is the purpose?
nammai – for our clan
vadup paduththum – will bring slander
(relatives, upon hearing these words of the mother, say)
seyththalai – in the field
ezhu – growing up
nARRup pOl – just as the owner [of the crop] has the liberty to do as per his wish, for her too
avan – he, who is desired by her
seyvana seydhu koLLa – to do as per his wish
mai – being dark
thada – being huge
mugil – like cloud
vaNNan pakkal – in the proximity of one who has a form
vaLara – to nurture
vidumingaL – leave her
Simple Translation
The mother says that she has spent all the wealth which was with her, in her marriage. She sees no purpose in controlling and protecting her daughter, who refuses to be under her control. She says that the daughter will bring slander to the clan. The relatives, on hearing these words of the mother, tell her that just as the owner of the crop, which is growing on his land, has the liberty to utilise the crop in the way that he desires, leave her too under the control of the one who desires her. Take her to the proximity of one, who has the complexion of a dark cloud, and allow her to grow up with him.
vyAkhyAnam (Commentary)
kaiththalaththuLLa … – Due to affection, thinking “Appropriate to the status of relatives and appropriate to the wealth that we have, since we have only one daughter”, I spent all the wealth that I had and conducted her marriage such that all the people in the world praised me.
thiruvAimozhip piLLai says here that starting from the day when she was born, on various occasions when there were distinctive celebrations, during the time when she came of age, the mother conducted functions appropriate to the clan such that people praised her “She has a daughter for whom she is celebrating appropriate to the status of her relatives and appropriate to her wealth”. Wealth here includes the wealth on hand and wealth in the earth [could have been treasure or crops on land]. The term mAdu, apart from wealth, would also refer to cattle and calves, since they are herd-people, and would include cows which have calves, and cows which do not have calves.
ivaLai … – Thinking “Could we allow her to do as she likes, when her age is such that she wouldn’t be under my control?” I had kept her under my control and protection. What is the purpose? There is no purpose either for her or for me, in line with our clan.
thiruvAimozhip piLLai says here that the mother is looking at her daughter, who is not under her control, sharply. She feels that in her younger days, she had kept her daughter on her lap and near her, nurturing her. Now, by keeping her under her control and protection, censuring her, she is not seeing any benefit for either. She sees that her daughter would only bring slander to the clan, which is trying to do good to her.
nammai vadup paduththum – We have not been blamed for anything until now. But, she will bring slander for us. The underlying opinion here is that she will bring in opprobrium to the clan, with people saying “With the relatives not agreeing to, she left on her own”
seyththalai …– just as the owner of a land on which crops are growing has the right over that crop, allow the one, who she likes, to do with her in the manner which he likes.
mai … – The relatives said ”He [krishNa] has a complexion which is similar to a cloud which has imbibed water until its neck. Take her to him and leave her by his side”. The basis for this is that all these words have been mentioned by the mother, in all the pAsurams of this decad, just as it has been mentioned in the last pAsuram [of the decad] as “thAy urai seydha adhanai” (the words spoken of by the mother). This applies to the pAsurams which come after this too.
thiruvAimozhip piLLai says here that emperumAn has the complexion of dark clouds which are filled with water. He has the firmness of utilising those who take refuge under him due to his auspicious qualities, in the manner that he desires. Those who know about the daughter, tell the mother “Take her to the one, who is capable of doing what he wishes, and let her grow up with him”.
In the end he says the following: An AchAryan instructs his disciple about upAyam [means to attain emperumAn] and upEyam [benefit that comes to the disciple after he attains emperumAn, which is carrying out kainkaryam to emperumAn in the manner liked by emperumAn], which has been coming down from one generation to the next over a long passage of time. The AchAryan sees the maturity in his disciple after he receives instructions from him. By instructing him further, what benefit will accrue? By making these meanings secretive, they have only been destroyed. The distinguishing meanings of these are known only to entities such as thirukkOttiyUr nambi [one of the AchAryans of rAmAnujar], who instructed these meanings to rAmAnujar, after making him walk many times and after testing him severely. The effect of such closely guarded secretive meanings do not go well with this clan of prapannars [those who have taken refuge under emperumAn] who are unable to carry out kainkaryam [service] to emperumAn [this is similar to the mother, keeping the daughter with her, after marrying her off, and not letting her go the person of her choice]. The verse says that instead of keeping her with you and blaming her, take her to the one, who has distinguishing form and who comes to take her under his refuge.
We shall next consider the 10th 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