SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a>\u00a0>>\u00a0Second Centum<\/a>\u00a0\u00a0>> Second decad<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong><\/p>\n\n\n\n There is no specific avathArikai for this pAsuram.<\/p>\n\n\n\n aravaNaiyAy<\/em>! AyarERE<\/em>! ammam uNNath thuyil ezhAyE<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n aravu<\/em> \u2013 thiruvananthAzhwAn Simple Translation<\/strong><\/p>\n\n\n\n Oh, one who has AdhiSEshan as your mattress! Oh, one who is the head of herd-folk! You should get up from your divine sleep in order to consume milk from my bosom. You had gone to bed last night, without consuming milk. It is already noon time, today. I haven\u2019t seen you getting up from the bed, in order to have milk. Your stomach is languishing from want of milk. You should take milk from my beautiful bosoms which are overflowing with milk, by keeping your divine mouth on them, with the pride of consuming from them, and kicking my stomach, even as you consume the milk.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n aravaNai \u2026<\/strong> – having AdhiSEshan, who has softness, coolness, fragrance etc as his nature, as the mattress, oh, one who got out of that, as mentioned in harivamSam 113-6-2 \u201cnAgaparyankam uthsrujya hyAgatha<\/em>:\u201d (getting out of the mattress of thiruvananthAzhwAn [AdhiSEshan] and reaching mathurA) and who became lord of herd-folk! Is it the flavour of having reclined on that mattress as a habit that you are still sleeping? Even after becoming the head of herd-folk, krishNa doesn\u2019t want to get out of the bed. When emperumAn incarnates in various species, just as it has been mentioned in mudhal thiruvandhAdhi 53<\/a> \u201csenRAl kudaiyAm<\/em>\u201d (when emperumAn walks, AdhiSEshan becomes his umbrella etc), thiruvananthAzhwAn, in line with his nature of carrying out servitude, could have taken the form of a mattress for emperumAn to recline upon, knowing the divine mind of emperumAn. Thus, the comfort which emperumAn had enjoyed there, is continuing here too, for the one who is reclining.<\/p>\n\n\n\n ammam uNNath thuyil ezhAyE<\/strong> \u2013 the reason for using the term ammam<\/em> instead of saying mulai uNNa<\/em> (consume milk from the bosom) is to make him understand the simple word used for a child, in line with his incarnation in the human species. thuyil<\/em> \u2013 sleep. ezhugai<\/em> [getting up] refers to that sleep getting broken and getting up. The term ezhAy<\/em> refers to the prayer [of yaSOdhAp pirAtti] to get up.<\/p>\n\n\n\n thiruvAimozhip piLLai, in his svApadhESam, says here that krishNa may not realise the meaning of words such as sORu<\/em> (food), prasAdham<\/em> (divine food which had been offered to the lord) and hence AzhwAr says ammam<\/em> [a term which he would be familiar with, being a child].<\/p>\n\n\n\n iravum \u2026<\/strong> – you had slept off last night, without consuming milk from me. Not only that, it is already noon time now. Even if you had slept off last night due to excessive weariness [due to wandering all the time], once the morning has broken out, should you not have taken milk? Is it that it has dawned only now? It is noon time already. The two syllables, Al<\/em> and O<\/em> [as in koNdadhAlO<\/em>] have been used as poetic metrics and do not carry any meaning.<\/p>\n\n\n\n thiruvAimozhip piLLai says here that those who have had food in the noon time, may forget to eat during night. But, would those, who haven\u2019t had food in the noon time too, forget to eat during night? [implies that krishNa had not taken milk the previous day afternoon too]. In the night, when you were asleep, I [reference is to AzhwAr] tried to wake you up. Since you did not get up, I did not want to disturb you further. Now, with dawn breaking out, AzhwAr says that it is noon time.<\/p>\n\n\n\n varavu \u2026<\/strong> – I have not seen you getting up on your own in order to have food. Your stomach also appears to be languishing due to lack of food, negating any impression that you are not desirous of food.<\/p>\n\n\n\n vana mulaigaL sOrndhu pAya<\/strong> \u2013 vanappu<\/em> \u2013 beauty and eminence. My bosoms, due to affection towards you, are secreting milk on their own, looking at you. The implied meaning is that \u201cWhile you are hungry, this milk is getting wasted, without being consumed\u201d.<\/p>\n\n\n\n thiruvAimozhip piLLai says here \u2013 if you decide not to have food, shouldn\u2019t you have come and told me that you don\u2019t need food? When he gets up to inform her that he doesn\u2019t need milk, looking at him, she realises that his stomach is languishing from hunger and his face is drooping. Hence, milk automatically started flowing out of her bosoms.<\/p>\n\n\n\n thiru udaiya vAy maduththu<\/strong> \u2013 keeping the beautiful divine mouth. thiru<\/em> \u2013 beautiful. Keeping your divine mouth on these beautiful bosoms, manifesting your desire to consume milk.<\/p>\n\n\n\n thiruvAimozhip piLLai says here: this implies that emperumAn\u2019s divine mouth is specific for pirAtti (SrI mahAlakshmi). This would also mean that for the herd-women in thiruvAyppAdi, as mentioned in periyAzhwAr thirumozhi 3-1-6 \u201csuruttAr menkuzhal<\/em>\u201d (women with curled, soft locks decorated with flowers), his divine mouth was the source for imbibing nectar. This would also refer to beautiful divine mouth<\/p>\n\n\n\n thiLaiththu \u2026<\/strong> – you should consume milk, manifesting your happiness such that with pride, you kick me on my form. parugudhal<\/em> \u2013 to imbibe.<\/p>\n\n\n\n We shall next consider the 2nd<\/sup> pAsuram of this thirumozhi.<\/p>\n\n\n\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama: periyAzhwAr thirumozhi\u00a0>>\u00a0Second Centum\u00a0\u00a0>> Second decad avathArikai (Introduction) There is no specific avathArikai for this pAsuram. aravaNaiyAy! AyarERE! ammam uNNath thuyil ezhAyEiravum uNNAdhu uRangi nI pOy inRum uchchi koNdadhAlOvaravum kANEn vayiRu asaindhAy vana mulaigaL sOrndhu pAyathiru udaiya vAy maduththu thiLaiththu udhaiththup parugidAyE Word-by-Word Meanings aravu \u2013 … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,717,720],"tags":[],"class_list":["post-57736","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-periyazhwar-thirumozhi","category-periyazhwar-thirumozhi-2nd-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/57736","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=57736"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/57736\/revisions"}],"predecessor-version":[{"id":57781,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/57736\/revisions\/57781"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=57736"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=57736"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=57736"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
iravum uNNAdhu uRangi nI pOy inRum uchchi koNdadhAlO<\/em>
varavum kANEn vayiRu asaindhAy vana mulaigaL sOrndhu pAya<\/em>
thiru udaiya vAy maduththu thiLaiththu udhaiththup parugidAyE<\/em><\/p>\n\n\n\n
aNaiyAy<\/em> \u2013 oh, one who has as mattress!
Ayar<\/em> \u2013 for the herd-folk
ERE<\/em> \u2013 oh, one who is the head!
ammam uNNa<\/em> \u2013 to consume the milk from bosom
thuyil<\/em> \u2013 from divine sleep
ezhAy<\/em> \u2013 should get up
nI<\/em> \u2013 you
iravum<\/em> \u2013 last night too
uNNAdhu<\/em> \u2013 without consuming milk from bosom
uRangi pOy<\/em> \u2013 apart from sleeping
inRum<\/em> \u2013 today also
uchchi koNdadhu<\/em> \u2013 it has become noon
varavum kANEn<\/em> \u2013 (in order to have milk, getting up from the bed) I haven\u2019t seen you coming
vayiRu asaindhAy<\/em> \u2013 (not indicating that you don\u2019t desire) your stomach is languishing
vanam mulaigaL<\/em> \u2013 beautiful bosoms
sOrndhu pAya<\/em> \u2013 such that milk is flowing out
thiru udaiya<\/em> \u2013 having beautiful
vAy<\/em> \u2013 divine mouth
maduththu<\/em> \u2013 keeping
thiLaiththu<\/em> \u2013 with pride
udaiththu<\/em> \u2013 kicking my form with your divine feet
parugidAy<\/em> \u2013 you should imbibe
(syllables such as Al, O, E<\/em> are metrics; these syllables do not carry any meaning)<\/p>\n\n\n\n
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