SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Third Centum >> Eighth decad
avathArikai
thiruvAimozhip piLLai, in his svApadhESam, says that the mother is lamenting as to whether krishNa could not have carried out activities which are apt for SrI nandhagOpar, who goes in the path of righteousness.
kudiyil piRandhavar seyyum guNam onRum seydhilan andhO
nadai onRum seydhilan nangAy! nandhagOpan magan kaNNan
idai irupAlum vaNanga iLaiththu iLaiththu en magaL Engi
kadai kayiRE paRRi vAngik kai thazhumbu ERidum kolO
Word-by-Word Meanings
nangAy – Oh, one who is complete with all the auspicious qualities!
nandhagOpan – SrI nandhagOpar’s
magan – divine son
kaNNan – kaNNan [krishNa]
kudiyil – in an eminent clan
piRandhavar – those who are born
seyyum – carrying out activities, which are apt for their clan
guNam – in the qualities [activities]
onRum – even one
seydhilan – has not done
(Apart from that)
nadai – in the activities conducted by the people of the world
onRum – even a little bit
seydhilan – has not carried out
andhO – alas! (feeling sorrowful)
idai – waist
iru pAlum – both the sides
vaNanga – to curve
en magaL – my daughter
Engi – languishing (unable to churn continuously, with breathlessness in between)
iLaiththu iLaiththu – becoming very wizened
kadai kayiRE – the rope, that is used for churning
paRRi vAngi – holding it and pulling
kai – [her] soft hand
thazhumbu ERidum kolO – will the hand get scarred?
Simple Translation
krishNa, who is the son of SrI nandhagOpar, is not carrying out activities which are carried out by those who are born in eminent clans. He is not even carrying out activities which are done by the people of the world. Alas! Oh, one who is complete in auspicious qualities! With her waist curving on either side [as she churns the curd], my daughter is languishing, due to breathlessness. She has become very weak. Will her soft hands get scarred since she is pulling the rope repeatedly?
vyAkhyAnam (Commentary)
kudiyil piRandhavar seyyum guNam onRum seydhilan – he [krishNa] is not carrying out any quality [activity], which, those who are born in eminent clans will carry out. In other words, [after marriage], he is not taking out my daughter with him, in a proper manner.
thiruvAimozhip piLLai says here that if people, born in a clan, do not carry out the activities of that clan, then, these have to be carried out by others who are not born in that clan, for the welfare of the world. He [krishNa] did not carry out any of these.
andhO – alas! The mother becomes very sorrowful.
nadai onRum seydhilan – Even if one does not carry out the activities of those born in eminent clans, one could carry out the activities which are normally carried out by the people of the world. He is not doing even any of those. In other words, the mother says that there is none in the world who would do like this [not doing anything]
nangAy – She addresses one, who is her relative, who is near her, who knows the activities of eminent clans and the activities of the people of the world and who is complete in her knowledge about these.
thiruvAimozhip piLLai says here that the mother addresses the lady near her as one who was born in an eminent clan and who was carrying out the apt activities of that clan, being complete with all the qualities. This is applicable for all.
nandhagOpan magan kaNNan – krishNa, who came in the clan of SrI nandhagOpar, as his son. After saying how he had taken her in an improper way, through the verse “nangAy! nandhagOpan magan kaNNan-kudiyil piRandhavar seyyum guNam onRum seydhilan-nadai onRum seydhilan-andhO”, she recalls about the tenderness of her daughter and says in a hurtful manner …
thiruvAimozhip piLLai says here that in terms of birth, even dhASarathi [SrI rAma, soon of emperor dhaSarathan] is not a match for krishNa. krishNa is capable of offering both this world and SrI vaikuNtam. The mother says that despite all these, it was due to her sins that things have gone astray, as mentioned by bharathAzhwAn in SrI rAmAyaNam “math pApamEva athra nimiththamAsIth” [the reason for SrI rAma going to forest was due to my sins] and as mentioned by sIthAp pirAtti to hanuman in SrI rAmAyaNam sundhara kANdam 38.47 “mamaiva dhushkrutham kinchith” (it is due to some wrong activity of mine).
idai irupAlum vaNanga – since she is churning curd [to get butter] from left side to right side and back again to left side, her waist is curving on either side.
iLaiththu iLaiththu en magaL Engi – my daughter, who is tender, due to her physical weakness, unable to churn further, became breathless, and further weakened, languishing.
kadai kayiRu … – Completing the task [of churning] from the beginning till the end, by pulling the rope without a break. The mother wonders whether her daughter’s tender hands will get scarred due to this effort. Even if one were to become the head of the herd-women [and being the consort of krishNa], for herd-women, pulling the rope and churning the curd cannot be given up. The mother is indicating the tenderness of her daughter.
thiruvAimozhip piLLai says at the end, the following: when emperumAn decides to make a disciple, who is totally dependent on his AchAryan, as an AchAryan, the new AchAryan vows that he will explain prakruthyAthma vivEkham [the distinction between one’s physical form and AthmA] which comes from the syllable “ma” in the first word praNavam in thirumanthram [the first of the three esoteric manthrams in our sampradhAyam]. Though he has been instructing this for a long time, since there is none who is willing to take this and engage firmly with it, the new AchAryan starts explaining the other means such as gyAna and bhakthi yOgams [the paths of knowledge about emperumAn and devotion towards emperumAn], though the basic knowledge of difference between the physical form and AthmA is yet to sink in. Since he keeps doing this, he becomes leaner and leaner [this is the equivalent of the girl churning curd repeatedly and becoming thin]. The older AchAryan [on whom, the new AchAryan was totally dependent, when he was the older AchAryan’s disciple] thinks “As emperumAn keeps taking his vow and teaches him, will the new AchAryan [his earlier disciple] get used to it? Will it yield result?” [this is the equivalent of the girl holding the rope and churning, leading to formation of scars on her hand]. Here, the older AchAryan is the equivalent of mother [mentioned in the pAsuram] and the new AchAryan is the daughter.
We shall next consider the 9th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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