thiruvAimozhi – 2.8.7 – kidhandhirundhu

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Eighth decad

Previous pAsuram

varaha-perumal-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram, AzhwAr starts to explain that bhagavAn‘s supremacy itself should prove his unconditional help in the form of lying down and resting in milk ocean [for the protection of all], but says that it is impossible to understand them due to the innumerable nature of such acts.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn, out of motherly forbearance towards the universe that is protected, he would perform many acts.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Seventh pAsuram. Should we determine his supremacy based on one individual’s praising? This universe fully exists for his sport. Is this not enough proof to show his supremacy?

pAsuram

kidandhu irundhu ninRu aLandhu kEzhalAyk kIzhpukku –
idandhidum thannuL karakkum umizhum
thadam perum thOL Arath thazhuvum pArennum
madandhaiyai mAl seyginRa mAl Ar kANbArE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kidandhu – lied down (in seashore praying to give way (to protect) as said in SrI rAmAyaNam “prathiSishyE mahOdhadhim“)
irundhu – seated (in chithrakUta as said in SrI rAmAyaNam “utajE rAmamAsInam“)
ninRu – standing (amidst the celestial deities holding his bow after killing rAvaNa)

Alternatively, this could be explained as emperumAn assuming different forms (lying, sitting, standing) in archAvathAram (deity forms) as explained in thiruvAimozhi 9.2.4 “puLingudik kidandhu varaguNamangai irundhu vaikunthaththuL ninRu” (lying down in thiruppuLingudi, sitting in varaguNamangai and standing in SrIvaikuNtam dhivya dhESams).

aLandhu – measured [as thrivikrama to win over the universe]
kEzhalAy – in the form of a wild-boar/pig
kIzh – underneath the causal water
pukku – entered
idandhidum – separated from the walls of the universe and rescued
thannuL – during mahApraLayam (total annihilation in the form of a baby lying down on a leaf and holding the universe) in his stomach
than uL – inside him
karakkum – hid it inside (so no one can see)
umizhum – spit it out to let them see outside
thadam – spacious
perum – big
thOL – divine shoulders
Ara – to fulfill
thazhuvum – embrace (with his divine form)
pAr ennum – known as bhUmi
madandhaiyai – girl
mAl – Iswara who is greater than all
seyginRa – performing
mAl – affection
kANbAr – can see/know
Ar – who?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn lied down (in seashore praying to give way (to protect) as said in SrI rAmAyaNam “prathiSishyE mahOdhadhim“), was seated (in chithrakUta as said in SrI rAmAyaNam “utajE rAmamAsInam“) and was standing (amidst the celestial deities holding his bow after killing rAvaNa); alternatively, this could be explained as emperumAn assuming different forms (lying, sitting, standing) in archAvathAram (deity forms) as explained in thiruvAimozhi 9.2.4 “puLingudik kidandhu varaguNamangai irundhu vaikunthaththuL ninRu” (lying down in thiruppuLingudi, sitting in varaguNamangai and standing in SrIvaikuNtam dhivya dhESams). He measured [as thrivikrama to win over the universe]; in the form of a wild-boar/pig, he entered underneath the causal water, separated earth from the walls of the universe and rescued it; during mahApraLayam (total annihilation), he hid the universe inside him (so no one can see it) in his stomach (assuming the form of a baby lying down on a leaf); he would spit the universe out so the residents can see outside; he would embrace her fully with his broad shoulders (in his special form); who can understand these loving interactions of bhagavAn who is greater than all with the girl name bhUmi dhEvi? It is implied that even the most intelligent ones cannot understand it.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kidandhu – lying down in thiruppARkadal (milk ocean); Or lying down in the seashore as explained in SrI rAmAyaNam yudhdha kANdam 21.1 “prathiSishyE” (lied down); him lying down with his hand supporting his head would look like him lying down on thiruvananthAzhwAn (AdhiSEsha – serpent bed) as said in the same SlOkam “bAhum bhujagabhOgAbham” (hand resembling the body of a serpent). As further explained in the same SlOkam “arisUdhana:” (one who destroys the enemies), seeing his comfortable/commanding form of resting, the demoniac residents of lankA would fearfully leave their residences. “prathiSishyE mahOdhadhE” (lied down next to the great sea) – it appears as if one sea is lying down next to another sea.
  • irundhu – sitting in paramapadham; Or sitting in the hermitage of the sages as said in SrI rAmAyaNam ayOdhyA kANdam 99.25 “utajE rAmamAsInam” (rAma seated in the hermitage).
  • ninRu – standing in thirumalA (thiruvEnkatam); Or standing victoriously at the entrance of lankA with his bow after killing rAvaNa; standing after killing vAli. As said in SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabhya cha thishtantham dhadharSa dhanurUrjitham | rAmam rAmAnujam chaiva bharthuSchaivAnujam SubhA ||” (The good-hearted thArA (wife of vAli) saw rAma who is leaning on his strong bow, lakshmaNa and her own husband’s brother sugrIva), his supremacy can be heard from the wives of those who were defeated by him. SrI rAmAyaNam yudhdha kANdam 114.15 “thamasa: paramO dhAthA SankachakragadhAdhara:” (maNdOdhari, the wife of rAvaNa says about SrI rAma – the lord of SrIvaikuNtam which is beyond the material realm, who holds conch, disc and maze). SrI rAmAyaNam kishkinthA kANdam 24.31 “thvamapramEyaScha” (thArA says to SrI rAma – you cannot be measured even by vEdham).
  • aLandhu – when the likes of mahAbali claim ownership of earth, which is bhagavAn‘s property, he redeems it by measuring it.
  • kEzhalAyk kIzh pukku idandhidum – he would assume the form of a varAham (pig/wild-boar) which would not hesitate jumping into water/mud, jump into the causal ocean, separate the earth from the walls of the universe under water and rescue the same.
  • than uL karakkum – Instead of kicking/knocking the earth in the name of protection, he would place them safely in his stomach. Also explained as, knowing that there will be praLayam (total annihilation), he would conceal the universe inside his stomach and pretend as if nothing existed to be destroyed even during praLayam.
  • umizhum – he would spit them out to see what happened to them inside his stomach and to let them see the outside.
  • thadam perum thOL Arath thazhuvum – He would embrace with his well-developed shoulders to his full satisfaction.
  • pAr ennum madandhaiyai – SrI bhUmip pirAtti (bhUdhEvi). Since earth is a prakAram (mode/form) of bhUdhEvi, she is indicated by that term (pAr – bhUmi). When bhagavAn takes so much effort in protecting his property, bhUdhEvi who is the abhimAnini dhEvathA (controlling deity) for earth, with great love, would embrace him; he too will embrace her in return.
  • mAl – sarvESvaran who is greater than all [Here, mAl means swAmi – lord]
  • seyginRa mAl – the great attachment he shows [Here, mAl means attachment] towards bhUdhEvi
  • Ar kANbArE – can anyone comprehend it?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://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

One thought on “thiruvAimozhi – 2.8.7 – kidhandhirundhu

  1. Bharadwaj

    par represents flora and fana as suggested in kandidamengum payirpattappole irukkum prithivee sasyashalinee this is the fact when empeuman ara taluvum madandai

    Reply

Leave a Reply

Your email address will not be published. Required fields are marked *