SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Highlights from avathArikai (Introduction)
No specific introduction.
irundhaN mAnilam EnamadhAy vaLai maruppinil agaththu odukki
karundhaN mAkadal kaN thuyinRavanidam kamala nan malarth thERal
arundhi innisai muranRezhum aLikulam podhuLi am pozhil UdE
serundhi nANmalar senRu aNaindhu uzhitharu thiruvayindhirapuramE
irum thaN – very cool
mA nilam – vast earth (while deluge had consumed it)
Enam adhAy – in the form of varAha [wild boar]
vaLai maruppu agaththinil – on the bent tusk
odukki – secured (then)
karum thaN mA kadal – in the great ocean which is black and cool
kaN thuyinRavan – for the one who performed yOga nidhrA
idam – the abode
kamalam – lotus’
nal – beautiful
malar – in the flower
thERal – honey
arundhi – drank
in isai – beautiful tune
muranRu – sang
ezhum – joyfully dance
aLi kulam – swarms of beetles
podhuLi – gathered
am – beautiful
pozhil UdE – in the middle of the garden
serundhi – serundhi tree’s
nAL malar – in the freshly blossomed flower
senRu aNaindhu – went and reached
uzhi tharu – roaming
thiruvayindhirapuramE – is the dhivyadhESam known as thiruvahindhrapuram
emperumAn in the form of varAha secured the very cool, vast earth, on his bent tusk; the abode for such emperumAn who performed yOga nidhrA in the great ocean which is black and cool, is the dhivyadhESam known as thiruvahindhrapuram where swarms of beetles gathered and drank honey in the beautiful lotus flower, sang beautiful tunes and joyfully danced, went and reached the serundhi tree’s freshly blossomed flower in the middle of the garden, and were roaming.
Highlights from vyAkyAnam (Commentary)
irum thaN mA nilam – mA nilam indicates vast earth; hence thaN indicates the earth being the place where enjoyment, the tools of enjoyment and the abode of enjoyment are shown well; irum – greatness. When such earth was consumed by deluge, in his divine heart, the form which will be useful for the AthmAs, is only present.
Enam adhAy – As he understood the goal, he minimized his stature. He assumed the varAha form which will not hesitate to enter water and mud. He held the earth in a corner of his bent tusk. With this, emperumAn the protector, being greater than what is to be protected, is explained.
As he realised in his divine heart that he has secured the earth,
karum thaN … – It is well known that he is present in every ocean. Due to that, he is said here as in mUnRAm thiruvandhAdhi 37 “uvarkkum karu kadal nIruLLAn” (He is present in the salty ocean which is dark). Alternatively, it can be said that thiruppARkadal (milk ocean) became a dust in the lotus feet of mahA varAha.
kamalam … – The beetles will enter the distinguished, blossomed lotus flowers and drink honey; having drunk honey till their necks, due to the overwhelming joy, they will hum sweet music. They will hum in a pleasant way for others to hear. Due to the honey which has gone in, it will not let one in a stable posture; as the beetles consumed the honey in the lotus flower, due to overwhelming desire, thinking that they can drink more honey from serundhi tree, meditating upon its honey, just like those who would seek to enter a flooded river, will hold hands with others with similar intent, they also gather together.
podhuLi – The flowers will wait till all the beetles enter and will beautifully blossom. pozhil UdE – in the garden, they will reach the fresh flower in the serundhi tree.
podhuLi – They will gather together and roam around. The beetles which entered the lotus flower due to the desire towards it and drank the honey, think about the overflowing honey in serundhi tree; thinking “it is not good to get caught, without analysing”, just as those who would fear to enter the flooded river, will roam around, reaching serundhi flower, fearing to enter in there, would remain on the banks and roam around here and there.
podhuLi – Abundance. This can also be seen as an attribute of the garden.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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