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periyAzhwAr thirumozhi >> Fifth Centum >> Second Decad
avathArikai
AzhwAr says in this pAsuram that the reason for coming under the control of yama is due to being under the control of sensory perceptions.
In the svApadhESam, it is mentioned that AzhwAr tells emperumAn to remove his sins, which are the reason for his desire towards worldly pursuits, and to protect him.
kongaich chiRuvarai ennum podhumbinil vIzhndhu vazhukki
angOr muzhaiyinil pukkittu azhundhik kidandhu uzhalvEnai
vangak kadal vaNNan ammAn valviniai Ayina mARRip
pangap padAvaNNam seydhAn paNdanRu pattinam kAppE
Word-by-Word Meanings
kongai enRum – saying “How beautiful are the bosoms!”
siRu arai enRum – saying “How nice is the slender waist!”
podhumbinil – in a pit called as the waist
vazhukki vIzhndhu – slipped and fell down.
(Due to that)
Or – unique
muzhaiyinil – narakam [hell]
pukkittu – entered
angu – in that place
azhundhik kidandhu – remaining sunk
uzhalvEnai – I, who was roaming like that
vangam – traversed by boats
kadal – like an ocean
vaNNan – one, who has the divine complexion
ammAn – my lord
valvinai Ayina – karmas [past deeds] which are cruel
mARRi – removed
bangap padA vaNNam seydhAn – he carried this out such that I did not feel humiliated
paNdu anRu – my physical form and AthmA are not similar to the way in which they were earlier
pattinam – this AthmA
kAppu – is protected by sarvESvaran
Simple Translation
I slipped, fell down and got sunk in a hell, by admiring the bosoms, waist and other limbs of women. emperumAn, my lord, who has a divine complexion, matching an ocean where boats are navigating, removed my past karmas which were cruel, and prevented me from getting humiliated. My physical form and AthmA are not similar to the way in which they were earlier. The AthmA is now protected by ISvaran.
vyAkhyAnam
kongaich chiRuvarai ennum – to manifest poetic skills, AzhwAr says mulai malai, bosoms which are like mountains. This is similar to thiruviruththam 52 “mulaimalai mEl ninRum ARugaLAy” (Standing atop mountains, which are like bosoms, letting down tears which flow down like rivers).
In the svApadhESam, it is said that bosoms are like small mountains. Slipping and falling down the mountains, which are like pits. siRuvarai refers to the slope of a mountain.
podhumbinil vIzhndhu vazhukki – slipping and falling into a pit. The term kuzhi refer to a pit which sinks him. He did not fall into it. The pit made him to fall in it.
angOr muzhaiyinil pukkittu – entering the place which is mentioned by SAsthram
In the svApadhESam, it is mentioned as follows: entering a pit formed near the mountain, unable to extricate myself.
azhundhik kidandhu uzhalvEnai – me, who is remaining inside it and grieving. The terms angu, Or refer to unique places. Even if he tries to escape, it will not allow him to escape and will attract him towards it. Alternatively, kongai would refer to bosoms and siRu arai would refer to waist. Through the term podhumbu, AzhwAr is referring to that limb of a woman’s physical form which could not be mentioned such that everyone could hear it. The term enRum [also ennum as seen in siRuvarai ennum] would refer to exclaiming, earlier, about the way the bosoms are and the way, the waist is and celebrating their eminence. podhumbu – a limb which makes one to desire it.
angOr muzhai – then, there is a cave. The term muzhai refers to narakam [hell]. The result of getting attached to worldly pursuits is only narakam.
azhundhik kidandhu uzhalvEnai – Subsequently, one would keep taking births repeatedly, residing in the wombs and going to yama.
vangam … – it was through his beautiful divine form that emperumAn took AzhwAr, who was going after worldly pursuits, under his refuge.
In the svApadhESam, it is mentioned as follows: Through his divine form, which looks like an invigorating ocean where boats are navigating, my lord made me as his servitor.
ammAn – the reason for emperumAn taking AzhwAr under his refuge is on account of being the owner; sarvESvaran has a divine complexion similar to an ocean, where boats keep navigating. periya thirumozhi 9.1.1 says “vangamAmunnIr” (Having boats in the vast ocean)
valvinaiyAyina mARRi – removing the karmas which are the reason for such grief.
In the svApadhESam, it is mentioned that emperumAn removed the sins which are the cause for involvement with worldly pursuits.
bangappadA vaNNam seydhAn – he carried his action, to prevent me from getting humiliated. bangam – humiliation. Just as one could stand on a boat and experience the beauty of ocean, to experience emperumAn’s divine form, one has to remain on his divine weapons.
Alternatively, it is said that kongai… refers to residing in a womb, repeatedly. angOr muzhai refers to inhabiting womb.
We shall next consider the 8th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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