SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Let us go through the pAsuram and its meanings:
manga iraNiyadhAgaththai pongi
kariyuruvam kombosiththAn kAyndhu
Word by Word Meanings
angaRku – for prahlAdha, who is the son
idar inRi – without any trouble coming his way
andhi pozhudhaththu – during evening time
iraNiyadhu – hiraNya kashyap’s
Agaththai – chest
manga – to destroy
ari uruvam Ay pongi – rising up in the form of narasimha (part man and part lion)
kiLarndhu – tearing apart
ammAnavanE – that emperumAn (supreme being)
kAyndhu – becoming furious
kari uruvam – the elephant kuvalayApIdam which had black complexion
kombu – tusks
osiththAn – broke
angaRkidarinRi – ensuring that no trouble came in the way of prahlAdha, the son. Didn’t emperumAn kill hiraNya kashyap such that no harm came in the way of prahlAdha! If the text is angaRkidar thIra we can construe the meaning as – ensuring that the harm which came prahlAdha’s way was removed.
andhippozhudhaththu – in the evening time when the strength of dhEvas (celestial entities) diminishes and that of demons flourishes.
manga iraNiyadhu Agaththai – at a time when the strength of iraNiyan flourishes, he destroyed iraNiyan’s body.
iraNiyadhu Agam – wasn’t iraNiyan’s body strengthened by all the boons that he had been granted [by other dhEvathAs]! emperumAn ensured that such a heart was destroyed.
pongi – rising furiously, as mentioned in narasimha manthram “mahAvishNum”
ari uruvamAy – having the fiery form of narasimha, as mentioned in narasimha manthram “jvalantham” (radiant).
piLandha ammAn – the supreme being who tore it! thirumangai AzhwAr has also mercifully mentioned in his periya thirumozhi 2.5.8 “piRai eyiRRanRadalariyAyp peruginAnai” (one who grew in the form of narasimha with teeth like crescent of moon).
avanE kari uruvam kombu osiththAn – AzhwAr mentions about how emperumAn removed the hurdles of all favourable people, apart from removing the hurdles of one prahlAdha. During his incarnation as krishNa, emperumAn went furiously at the elephant kuvalayApIdam which was set off by kamsa on him and broke its tusks. It is implied here that by protecting himself from the elephant, he removed the troubles of all those who were very affectionate towards him.
kAyndhu – was it not emperumAn who does not become furious, made himself furious! Since AzhwAr has used the phrase avanE kariyuruvam kombosiththAn, we can construe that emperumAn benefitted prahlAdha twice (once by killing iraNiyan and the second time, by killing the elephant). AzhwAr probably considers killing the elephant as a benefit done for prahlAdha!
We will take up the 66th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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