thiruvAimozhi – 7.5.5 – sUzhalgaL sindhikkil

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Full series >> Seventh Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr is meditating upon the great quality of emperumAn who assumed the form of an animal [boar] as per the need and saved the earth instead of abandoning it thinking “let me create a new universe like this”,  when the universe, created by him, was consumed by deluge.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the incident of SrI varAha, who is the friend-in-need, who transformed himself to save the earth, beyond recreating the universe after deluge.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.


sUzhalgaL sindhikkil mAyan kazhal anRich chUzhvarO?
Azhap perum punal thannuL azhundhiya gyAlaththai
thAzhap padAmal than pAl oru kOttidaith thAn koNda
kEzhal thiru uru AyiRRuk kEttum uNarndhumE


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

peru – boundless
punal than uL – in the ocean [water] of deluge
Azha – deep at the shell of the universe
azhundhiya – submerged
gyAlaththai – earth
thAzhap padAmal – not to lose its form, due to the delay in time
than pAl – a small area in his divine form
Or kOttidai – on the tusk

(without my request, out of his own divine desire)
koNda – (dug it out and) kept
kEzhal – SrI varAha as said in “kOla varAham” (beautiful boar)
thiru – beautiful
uru – form
AyiRRu – one who is having
kEttum – even after hearing through vEdham, ithihAsa, purANa etc
uNarndhum – even after meditating upon
sUzhalgaL –  noble paths which will be the means for salvation
sindhikkil – when thinking to analyse
mAyan – the one with the varAha form, who performs amazing acts (as said in thiruviruththam 99 “gyAnap pirAnai allAl illai nAn kaNda nalladhuvE“, helping during the danger of deluge and also the one who uplifts us from the ocean of samsAra)
kazhal – divine feet
anRi – other than
sUzhvarO – will consider as refuge?

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

emperumAn appeared in the beautiful form of SrI varAha as said in “kOla varAham“, dug out the earth, not to lose its form due to the delay in time, which went deep down to the shell of the universe, being submerged in the boundless ocean of deluge, with his tusk which is a small area in his divine form and kept it there. Even after hearing about this through vEdham, ithihAsa, purANa etc and even after mediating upon the noble paths which will be the means for salvation, when thinking to analyse, will one consider as refuge anything other than the divine feet of the one with the varAha form, who performs amazing acts?

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

  • sUzhalgaL sindhikkil – When thinking about the means to eliminate self-dependence and to be uplifted. [Alternative explanation] When thinking about the means to fulfil one’s desires.

(There are many upAyams (means), but for an adiyAn (servitor), the scope is limited to adi [his thiruvadigaL – divine feet])

  • mAyan kazhal anRich chUzhvarO – When all the entities to be protected are together [in a helpless state], emperumAn will ignore about caring for himself and will focus on protecting others. Will they seek as refuge anything other than such emperumAn’s divine feet?
  • Azhap perum punal than uL azhundhiya gyAlaththai – Saying “earth being submerged in deep ocean”, “deeply submerged in the vast ocean”.
  • azhundhiya gyAlaththai – The earth which went and got stuck to the wall of the universe.
  • thAzhap padAmal – not to hit the ocean bed; not to lose its form. After having submerged inside and losing some portions, not desiring to lose the existence itself.
  • than pAl oru kOttidaith thAn koNda – One who kept the expansive universe on his tusk like a blue gem; placing the earth in a small area on his tusk. Just as a generous person will cook for hundred persons while desiring to feed only forty persons, the tusk is so great that it is much larger than what is to be protected; instead of protecting through someone else, emperumAn protected the earth himself.
  • thAn koNda – It was not done by him as a result of a prayer from the earth which was losing its portions [done by him on his own desire].
  • kEzhal thiru uru AyiRRu – The form emperumAn assumed to cause disrepute to himself, became so beautiful that one has to ward-off evil eyes. As emperumAn cares less for his appearance for the protection of his devotees, that itself gives him more radiance; as said in nAchchiyAr thirumozhi 11.8 “mAnam ilAp panRiyAm thEsu” (radiance due to his assuming the form of a humble pig). “mAsudambil nIr vArA” (muddy water dripping from his dirty form) – assuming a form, where all the dirt is on his body. “mAnam ilAp panRiyAm” – his supremacy is not even visible slightly. emperumAn is having such internal emotions that when other pigs get closer to him, and smell him, they become convinced that “this is one among our herd”. When mArIcha assumed the form of the mystical deer, other deer which smelt it, ran away sensing the demoniac smell. “panRiyAm thEsudaiya dhEvar” – Had he not assumed this form, he would have lost all the hard earned radiance/fame. The greatness of lowering himself which is greater than presenting himself for the nithyasUris in paramapadham.
  • kEttum uNarndhumE – Will those who analyse the means, by hearing and meditating, surrender unto anything other than the divine feet of mAyan (amazing emperumAn)? In comparison to giving up his own divine form and assuming a lowly form, to save the earth which was consumed by deluge, is the act of creating the universe with his divine vow, without minimising any of his qualities such as being the cause of the universe etc, a match?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), lived in SrIperumbUthUr, presently living in SrIrangam. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of portal, which is a humble offering to our pUrvAchAryas. is part of SrI varavaramuni sambandhi Trust ( initiatives.

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