periya thirumozhi – 1.2.4 – maRangoL ALari

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

AzhwAr is speaking about emperumAn’s help for the child [SrI prahlAdhAzhwAn), similar to helping nappinnaip pirAtti. In context of eliminating the enemies of the devotees, his help is greater than helping his own dear consorrt.


maRangoL ALari uruvena veruvara
oruvanadhu agalmArvam
thiRandhu vAnavar maNimudi paNithara
irundhanal imayaththuL
iRangi EnangaL vaLaimaruppidandhidak
piRangu mAmaNi aruviyodizhidharu
piridhi senRadai nenjE !

Word-by-Word meanings

maRam – Anger
koL – assumed
AL ari – narasimha’s
uru ena – as said as the form
veruvara – to fear
oruvanadhu – the incomparable hiraNya, his
agal – wide
mArvam – chest
thiRandhu – split open
vAnavar – dhEvathAs’
maNi – filled with gems
mudi – crowns
paNi thara – to bow (at his divine feet)
irundha – the abode where the eternal sarvESvaran is residing
nal – good
imayaththuL – in himavAn
EnangaL – pigs
iRangi – lean down
vaLai – bent
maruppu – with the horns
idandhida – as they break (the gem rocks apart) and push them down

(those broken pieces)
arugu – in close proximity
kidandhu – remain
eri vIsum – shining
mA – big
piRangu – shining
maNi – gems
aruviyodu – with the floods caused by rain
izhi tharu – rolling down
piridhi – in thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach.

Simple translation

sarvESvaran assumed anger in the narasimha form which causes fear just on hearing about it, split open the wide chest of the incomparable hiraNya, and made the dhEvathAs to bow at his divine feet with their gems filled crowns, and is residing in the good himavAn; the pigs there, with their leaned down, bent horns, broke apart and pushed down the gem rocks. Those shining, huge gems which were in close proximity, are rolling down along with the floods caused by the rain, in thiruppiridhi. Oh mind! Go to such thiruppiridhi and reach there.

Highlights from vyAkyAnam (Commentary)

  • maRam koL ALari – One who has very noble qualities, appeared as if he is naturally angry. He appeared as an embodiment of narasimha’s anger. The form was very frightening as said in narasimha manthram “bhIshaNam” (one who causes fear) and “mruthyum mruthyum” (one who is death for death).
  • uru ena veruvara – The demoniac clan greatly fear just on hearing narasimha’s name, he need not use his hands to tear them apart. His appearance is such that even without any need for him to do anything, just on his presence, they will fall dead.
  • uru ena veruvara – They fear on hearing about his form. periya thirumozhi 5.7.5 “enganE uyvar dhAnavar ninaindhAl” – Except for those favourable ones like SrI prahlAdhAzhwAn who think “He has assumed this form for us” who will survive, will all unfavourable ones not be destroyed fully just on thinking about him? As said in periya thirumozhi 5.8.3 “koNda sIRRam onRuNdu” (He assumed anger upon him), only those who consider such emperumAn’s anger as their refuge, will survive.
  • oruvanadhu – One who is so distinguished in anger, only next to narasimha, after counting hiraNya, there won’t be anyone close to him to be counted next in anger. In anger, after narasimha, hiraNya will be counted; after hiraNya, there would be none who can be counted after him.
  • agal mArvam thiRandhu – The reason for not accepting bhagavAn’s existence “There is an ISvaran”, is due to the huge body and fresh blood in him. Just as wild beasts will be well fed and raised in the king’s hunting ground, dhEvathAs gave many boons and made his chest huge to be an apt prey for bhagavAn’s divine nails.
  • thiRandhu – He applied his divine nails and split open the chest to let out the blood stream which is flowing happily inside; as he was roaming around freely on the strength of the boons he acquired, his blood was bubbling inside as an ocean which will not breach the shore; emperumAn let it out by splitting his body open; he did it as one would lead the flood in to a valley. This is his incarnation where he helped a child whose father became inimical. With this, it is explained that – when a closely related person becomes an enemy, emperumAn remains even closer and helps. Will bhagavAn who helps when the father becomes an enemy, not help when oneself becomes an enemy for self? [i.e. when one is not making spiritual progress due to worldly attachments, will bhagavAn not help?]
  • vAnavar … –  Those dhEvathAs who gave up their robes, crowns etc and disguised themselves as humans due to their fear for their enemy, hiraNya, have now regained their appearance and positions. Due to the gratitude for that help, thinking “You have got our abodes back”, those who pridefully think “we won’t bow to anyone’s feet”, would bow at the divine feet of bhagavAn to have their crows touch those divine feet and offer themselves to him. emperumAn remained in such a manner in this abode.
  • nal imayaththuL – The good himavAn. The distinguished himavAn where the clan of dhEvathAs who think “We won’t step on the earth”, give up such superiority complex, having given up their pride, come and surrender to bhagavAn.
  • iRangi EnangaL – The varAhas (wild boars) of that abode is on par with narasimhan emperumAn in their pride; to make them bow their heads is similar to making a mountain bend – such is their pride; such varAhas bend their curved horns dig out the gem rocks and push them down, as an outlet for their pride, and will leave the place; those broken gem rocks will shine radiantly there.
  • piRangu mA maNi – They are not just in the size of a rock but are in the size of mountains. Huge and best gem stones.
  • aruvi … – It will rain there and cause floods. Such floods will stroll down with the power to break the mountains, and will bring those gem stones along.

With this, it is explained that – just as the blood which came rushing out after narasihman emperumAn tore apart the chest of hiraNya and wore it as a garland, the rain which fell on the mountains which have many kinds of minerals/gems, became muddled with those minerals/gems and are flowing down, pushing the gem rocks along.

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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