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periyAzhwAr thirumozhi >> Fourth Centum >> Third decad
avathArikai
There is no specific avathArikai for this pAsuram.
kanjanum kALiyanum kaLiRum marudhum erudhum
vanjanayin madiya vaLarndha maNivaNNan malai
nanjumizh nAgam ezhundhu aNavi naLir madhiyaich
chenjudar nA vaLaikkum thirumAlirum sOlai adhE
Word-by-Word Meanings
nanju – poison
umizh – spitting
nAgam – snake on the hill
naLir – cool
mA madhiyai – full moon, which is resting on the peak of the mountain (thinking of it as its food)
ezhundhu – rising up
aNavi – approaching it
sem – reddish
sudar – having radiance
nA – with its tongue
aLaikkum – it will try to eat; such a thirumAlirum sOlai
kanjanum – kamsan
kALiyanum – kALiyan too
kaLiRum – elephant, called kuvalayApeedam
marudhum – yamaLArjuna trees
erudhum – bull, pervaded by a monster, arishtAsuran
vajanayin – through their respective act of deception
madiya – to fall
vaLarndha – one, who grew up in thiruvAyppAdi
maNi vaNNan – having the divine form of a bluish gemstone, his
malai – it is the divine mountain
Simple Translation
krishNa grew up in thiruvAyppAdi [SrI gOkulam] while entities such as kamsan, kALiyan, the snake, kuvalayApeedam, the elephant, yamaLArjuna trees and monster arishtAsuran, in the form of a bull, fell, through their respective act of deception. thirumAlirum sOlai is the divine mountain of that krishNa, who has the divine complexion of a bluish gemstone. It is also the mountain where the moon will rest on its peak. Looking at the moon, a poisonous snake on the mountain, thinking that it is its food, will rise up, put out its reddish tongue and try to eat it.
vyAkhyAnam (Commentary)
kanjan … – kamsan, who hurts good-natured people, as mentioned in thiruvAimozhi 3.5.5 “sAdhu sanaththai naliyum” (kamsan, who hurts good-natured people such as dhEvakip pirAtti, vasudhEvar et al), kALiyan, the poison snake, who has spat poison in the pond such that cattle and herd-people could not consume that water, the elephant, kuvalayApeedam, which was made to stand at the entrance to the arena of bow-festival, in order to kill krishNa, as mentioned in periya thirumozhi 6.5.6 “puguvAy ninRa pOdhagam” (the elephant, which stood at the entrance), the twin trees of yamaLArjuna, which were waiting on krishNa’s path as he crawled with a mortar, in order to harm him, and the bull, pervaded by the monster, arishtAsuran, which came in the forest to harm krishNa, as mentioned in periya thirumozhi 10.7.13 “vambavizh kAnaththu mAl vidai” (in the fragrant orchard, where you were fighting with black bulls).
thiruvAimozhip piLLai, in his svApadhESam, says that krishNa was growing up in thiruvAyppAdi, while all the opposing entities were dying, caught in their respective deceptive act. It is the divine mountain, where krishNa, who has a divine form similar to a bluish gemstone, resides.
vanjanaiyil madiya vaLarndha – emperumAn grew up in thiruvAyppAdi, even as each of these entities perished in the respective act of deception. For kALiyan [who did not die, unlike the others], the deception and perishing would refer to his AthmApahAram [considering his soul as his and not emperumAn’s] and the destruction of his pride, respectively.
nanju … – In the region, referred to in thiruvAimozhi 2.10.2 as “madhi thavazh kudumi” (the peak of thirumAlirum sOlai, touched upon by moon), the snake, which had spat out poison and was lying in hunger, saw the cool, full chandhran [moon] touching the peak of the mountain. Considering that as its apt food, it rose up, approached the moon, and with its reddish, radiant tongue, tried to eat. This is thirumAlirum sOlai – belonging to maNivaNNan.
thiruvAimozhip piLLai says here that the poisonous snakes, after spitting out poison, will look at chandhran, and, in order to show disrespect to chandhran, will rise up, extending their reddish, huge tongues, as if coiling around it, thinking “It is the food for snakes”. Such thirumAlirum sOlai is the divine mountain of maNivaNNan [krishNa].
He says, at the end, the following: The divine abode of thirumAlirum sOlai is revered equally by the followers of emperumAn [in line with emperumAn]. Those, who try to put down others through their poisonous words [equivalent of nAgam, mentioned in the pAsuram], due to that divine abode, will get rid of that habit [of putting down others] [equivalent of nanjumizh], look at the cool, clear knowledge of those who live in that divine abode [equivalent of naLir mA madhi, which literally translates to cool, clear knowledge]; they will feel sad for the opportunity which they have lost all along, rise up [equivalent of ezhundhu], and due to their prayer born out of bhakthi pAravaSyam [under the control of devotion] [equivalent of senjudar nAvaLaikkum, with bhakthi, also called as rAga (affection) being reddish in colour], they will search out to absorb [equivalent of aNavi]. These distinguished meanings appear from the pAsuram. It is clear from the pAsuram that if they live in divine abodes, the lowly people will try and get the knowledge of eminent persons, one day or the other. AchchAn piLLai [could be periyavAchchAn piLLai or nAlUr AchchAn piLLai], quoting preceptors, would say “Even if is difficult, enter a divine abode. During last days, it will be beneficial”. It is pertinent here to recall thiruvAimozhi 1.10.4 “thunjumbOdhum thodar kaNdAy” (AzhwAr tells his heart not to leave emperumAn ever, even if he has to live in separation from emperumAn, due to his lowliness) [always think of living in divine abode, and attain, at some point of time or other]. The poisonous words [referred at the beginning of this paragraph] are the three types of words which arise out of needless attachment, namely (1) vishayAnthara prAvaNyam [attachment to worldly pursuits], (2) dhEvathAnthra prAvaNyam [attachment towards deities other than emperumAn] and (3) prathikUla prAvaNyam [attachment towards people who are unfavourable to emperumAn].
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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