Category Archives: periya thirumozhi 1st centum

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periya thirumozhi >> First centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

ninRa mAmarudhu iRRuvIzha nadandha ninmalan nEmiyAn
enRum vAnavar kai thozhum iNaith thAmarai adi empirAn
kanRi mAri pozhindhidak kadidhAniraikku idar nIkkuvAn
senRu kunRam eduththavan thiruvEngadam adai nenjamE! 

Word-by-Word meanings

ninRa – standing firm (due to being possessed by demon)
mA marudhu – the big marudha tree
iRRu vIzha – to break and fall down
nadandha – going through
ninmalan – one who has very pure heart
nEmiyAn – one who is having divine chakra (in his divine hand)
vAnavar – nithyasUris
enRum – always
kaithozhum – worshipping
thAmarai – lotus flower like
iNai adi – having a pair of divine feet
em pirAn – being benefactor
kanRi – (indhra) being angry
mAri – heavy rain
pozhindhida – poured
A – cows’
niraikku – for their herds
idar – sorrow
nIkkuvAn – to eliminate and protect them
kadidhu – quickly
senRu – went
kunRam – gOvardhana hill
eduththavan – the abode, where sarvESvaran who lifted and held as umbrella, is mercifully residing
thiruvEngadam – thirumalA
nenjamE – Oh mind!
adai – reach there.

Simple translation

My benefactor who went through the marudha tree which was standing firm to break it and push it down, who has pure heart, who is having divine chakra (in his divine hand), whom the nithyasUris are always worshipping, quickly went and lifted the gOvardhana hill and held as umbrella, to eliminate the sorrow of the cow herds and protect them, when indhra poured down heavy rain in anger; thirumalA is the abode where such sarvESvaran is mercifully residing. Oh mind! Reach there.

Highlights from vyAkyAnam (Commentary)

ninRa – mAmarudhu, huge marudha tree, being possessed by demon, standing firm; the event would make one fear “the one which fell the other side, what would have happened to krishNa had it fallen this side!” To have it break and fall down. One who has purity to stroll through it to break it and push down, without having such intention.

nEmiyAn – He need not use his hand to do these acts; he has the weapon to eliminate the enemies without his presence; still, he was caught in the situation.

enRum … – One who is cared by all the nithyasUris in parampadham, came alone and was caught in the situation.

kanRi … – indhra, having great anger, sent the clouds, and understanding his mind, they poured down the rain heavily.

Aniraikku idar nIkkuvAn kadidhu senRu kunRam eduththavan – One who lifted gOvardhana hill by rushing there before a drop falls on those cows [and cowherd men and women] who have no means to protect themselves.

thiruvEngadam adai nenjamE – One who lifted a hill and eliminated the sorrows, is standing on a hill and looking to protect [everyone]. AzhwAr says “Oh mind! See that you reach him”.

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

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

periya thirumozhi >> First centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paLLiyAvadhu pARkadal arangam iranga van pEy mulai
piLLaiyAy uyiruNda endhai pirAnavan perugumidam
veLLiyAn kariyAn maNiniRa vaNNanenReNNi nALdhoRum
theLLiyAr vaNangum malaith thiruvEngadam adainenjamE!

Word-by-Word meanings

val – one who is having hard heart
pEy – pUthanA’s
mulai – bosoms
iranga – to secrete milk naturally
uyir – her life
uNda – mercifully consumed
endhai – my lord
pirAn avan – sarvESvaran who is the benefactor
paLLiyAvadhu – mattress (resting place, where he mercifully rests)
pARkadal – thirukkARkdal (kshIrAbdhi)
arangam – and SrIrangam;
perugum – growing
idam – abode is
theLLiyAr – ananyaprayOjanar (those who don’t expect anything but kainkaryam)
veLLiyAn – one who has white complexion (in krutha yugam)
kariyAn – one who has black complexion (in kali yugam)
maNi niRa vaNNan – one who has blue jewel like complexion (in dhvApara yugam)
enRu eNNi – meditating (repeatedly on these forms) in this manner
nAdoRum – everyday
vaNangum – surrendering
malai – hill
thiruvEngadam – thirumalA;

(that abode)
nenjamE adai – Oh mind! Reach there.

Simple translation

The resting places of my benefactor, sarvESvaran, who mercifully consumed the life of the hard-hearted pUthanA as milk which naturally secreted from her bosoms, are kshIrAbdhi and SrIrangam; the abode where he grows is thirumalA hill where those who don’t expect anything but kainkaryam are meditating upon his various forms such as the one in white complexion (in krutha yugam), black complexion (in kali yugam) and blue jewel like complexion (in dhvApara yugam), and surrendering everyday. Oh mind! Reach there.

Highlights from vyAkyAnam (Commentary)

paLLiyAvadhu pARkadal arangam – kshIrAbdhi is where he mercifully rests to be surrendered to by brahmA et al; for those samsAris who cannot go as far as kshIrAbdhi, he is mercifully resting in kOyil (SrIrangam).

iranga … – As he touched her bosoms, they started secreting milk; or, to make her scream. Just being a child he consumed the milk from the bosoms of the hard-hearted pUthanA. Due to his infancy, he could not differentiate between her life and her milk.

endhai pirAn avan perugum idam – The abode where my lord and benefactor grows. His being nurtured is highlighted.

veLLiyAn … – All forms assumed by him are desirable for AzhwAr purely because they are his forms. Meditating upon his whitish form in krutha yugam, blackish form in kali yugam and bluish form in dhvApara yugam; theLLiyAr – ananyaprayOjanar. They will visit everyday and worship him. Those who eternally enjoy as done by nithyasUris.

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

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

periya thirumozhi >> First centum >> Eighth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kongalarndha malark kurundham osiththa kOvalan empirAn
sangu thangu thadangadal thuyil koNda thAmaraik kaNNinan
pongu puLLinai vAy piLandha purANar thammidam pongunIrch
chengayal thiLaikkum sunaith thiruvEngadam adainenjamE!

Word-by-Word meanings

sangu – conches
thangu – present
thadam – vast
kadal – thiruppARkadal (kshIrAbdhi)
thuyil koNda – mercifully resting
thAmaraik kaNNinan – having lotus flower like divine eyes
kOvalan – being krishNa
kongu – fragrance
alarndha – spreading
malar – filled with flowers
kurundham – kurukkaththi tree (which is possessed by a demon)
osiththa – one who destroyed
pongu – who came fiercely
puLLinai – bakAsuran’s
vAy – mouth
piLandha – one who tore and threw down
em pirAn – being my benefactor
purANar tham – sarvESvaran who is popular through purANams, his
idam – abode
pongu nIr – having abundance of water
sem – reddish
kayal – fish
thiLaikkum – joyfully living
thiruvEngadam – thiruvEngadam thirumalA
nenjamE – Oh mind!
adai – try to reach

Simple translation

sarvESvaran is mercifully resting in the vast thiruppARkadal (kshIrAbdhi) where conches are present; he is having lotus flower like divine eyes; being krishNa he destroyed the kurukkaththi tree which is filled with fragrant flowers; he tore and threw down bakAsuran’s mouth; the abode of such sarvESvaran who is popular through purANams and who is my benefactor, is thiruvEngadam (thirumalA) which is having abundance of water where reddish fish are joyfully living. Oh mind! Try to reach there.

Highlights from vyAkyAnam (Commentary)

kongu alarndha – Having fragrant flowers.

kurundhu osiththa – From the bottom to top, the tree was having blossomed flowers which made it look beautiful; being possessed with a demon, it was trying to harm him. He thought “This looks beautiful [tricky]; let me destroy it and finish the task” and destroyed it.

kOvalan empirAn – Just as he incarnated as krishNa and destroyed the kurundha tree, he eliminated my hurdles and favoured me. Unlike the demon in the tree, destroying the demon based on the demon’s thoughts, in my case, he looked out for my well-being and favoured me.

sangu … – His arrival at kshIrAbdhi for the purpose of this krishNAvathAram is highlighted by AzhwAr here. Everything identified as conch is gathered in there and it is also quite vast for his comfortable rest. He is mercifully resting there.

pongu … – Tearing the mouth of bakAsura who came to fight krishNa very fiercely; the abode of such sarvESvaran who is eliminating the enemies since time immemorial.

pongu … – The fertility of the land is the reason for the joy of the fish. AzhwAr is saying “Oh mind! Try to reach thirumalA which has ponds where fish which are reddish due to their youth, are joyfully living”.

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

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

periya thirumozhi >> First centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sengaNALi ittiRainjum singavEL kunRudaiya
engaL Isan empirAnai irundhamizh nURpulavan
mangaiyALan mannu thol sIr vaNdaRai thArkkaliyan
sengaiyALan senjol mAlai vallavar thIdhilarE

Word-by-Word meanings

sem – reddish
kaN – having eyes
ALi – lions
ittu – offered (the objects for worship at the divine feet)
iRainjum – surrendering
singavEL kunRu – singavEL kunRam (hill)
udaiya – having as his abode
engaL – even for us who are samsAris (materialistic people)
Isan – being the lord
empirAnai – on sarvESvaran who is my benefactor
iru – great
thamizh nUl – in thamizh SAsthram
pulavan – being an expert
mangai ALan – being the king of thirumangai region
thol mannu – eternally remaining
sIr – wealth
vaNdu – beetles
aRai – making noise
thAr – garland
sem kai ALan – being very generous
kaliyan – mercifully spoken by thirumangai AzhwAr
sem sol mAlai – garland of honest words
vallavar – those who can learn
thIdhu ilar – will be free from evil aspects.

Simple translation

sarvESvaran who is my benefactor is having singavEL kunRam as his abode, where lions having reddish eyes offered objects for worship and surrendered unto him; he is the lord even for us who are samsAris (materialistic people); on such sarvESvaran, thirumangai AzhwAr who is an expert in great thamizh SAsthram and is the king of thirumangai region, who is having eternally remaining wealth and wearing garland where beetles remain and make noise, who is very generous, mercifully spoke this decad which is a garland of honest words; those who can learn this decad will be free from evil aspects.

Highlights from vyAkyAnam (Commentary)

sem kaN … – Lions who have reddish eyes due to their vIraSrI (wealth of valour), will kill the animals which are inimical towards them, offer them as part of their worship and surrender unto sarvESvaran. SrI gaNtAkarNAzhwAn (a demon named gaNtA karNa, who became a devotee of emperumAn), killed a rishi and offered that body to krishNa saying “This is the meat of a brAhmaNa body; hence, it is the best; it is very fresh”. emperumAn has singavEL kunRam as his abode. The benefactor who presented himself so that even samsAris like us can go and surrender unto him.

irum thamizh nUl pulavan – One who has so much knowledge to see the end of the thamizh SAsthram (scriptures) which are boundless and are difficult to comprehend for anyone.

mangai ALan – The leader of thirumangai region.

mannu thol sIr … – One who has the eternal wealth of pArathanthryam (total dependence on bhagavAn). SrI rAmAyaNam bAla kANdam 18.28 “lakshmaNO lakshmI sampanna:” (lakshmaNa who is endowed with wealth of kainkaryam). AzhwAr who is wearing garland which is having beetles having drunk honey, keep humming.

sem kai ALan – Greatly generous. One who blessed this prabandham to be enjoyed by all.

sem sol mAlai vallavar – Those who are well learned in this decad which is a garland of honest words which reveal very complicated principles.

thIdhu ilarE – Since narasimhan emperumAn will eliminate the hurdles, they will not be affected by any evil aspects.

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

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

periya thirumozhi >> First centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nallai nenjE! nAm thozhudhum nammudai namperumAn
alli mAdhar pulga ninRa AyiranthOLanidam
nelli malgik kalludaippap pullilaiyArththu adharvAych
chillu chillenRollaRAdha singavEL kunRamE

Word-by-Word meanings

nammudai – being our refuge
namperumAn – being our lord
alli mAdhar – periya pirAttiyAr who has lotus flower as her residence
pulgu – to embrace
ninRa – one who mercifully resides
Ayiram thOLan – sarvESvaran who is having thousand divine shoulders, his
idam – abode is
nelli – gooseberry trees
malgi – filled
kal – rocks
udaippa – to break
pul ilai – palm leaf
Arththu – to make noise
adharvAy – in the path
silli – birds named “silveedu”
sil enRu ol aRAdha – to not let up on making noise which sounds in the tone “sil”
singavEL kunRam – singavEL kunRam ;
nallai nenjE – Oh mind who is agreeing with me!
nAm thozhudhum – We will (go there) and be uplifted by worshiping him

Simple translation

sarvESvaran who is having thousand divine shoulders, who is our refuge and lord, mercifully resides in singavEL kunRam, to be embraced by periya pirAttiyAr who has lotus flower as her residence; this abode is filled with gooseberry trees which will break the rocks, palm leaves make noise and birds named “silveedu” in the path do not let up on making noise sounds in the tone “sil”. Oh mind who is agreeing with me! We will (go there) and be uplifted by worshiping him.

Highlights from vyAkyAnam (Commentary)

nallai nenjE – Oh mind who agrees with me! Or, AzhwAr calls “Oh mind!” and says “I got the fortune to have you in line with my thoughts now!”

nAn thozhudhOm – We will worship and be uplifted. This is the verb/action for the whole decad.

nammudai namperumAn – sarvESvaran who is presenting himself to us as refuge, just as he is enjoyable for nithyasUris.

alli … – As brahmA et al surrender unto him and as dhEvathAs become scared and try to run away, periya pirAttiyAr will come and embrace him to reduce his anger thinking “His incarnation which is meant to destroy the enemies has ended up causing fear in the minds of devotees as well”.

Ayiram thOLan – When she embraces him, he will acquire thousand shoulder to embrace her.

nelli … – The gooseberry trees will grow abundantly and break the rocks. As the roots of the gooseberry trees spread, the rocks will break.

pul ilai Arththu – As the bamboos make noise. Or, as the palm leaves make noise.

adharvAy … – In the path. silli – silveedu bird. It will constantly make a sound “sil” – will repeat such sound. ollaRAdha – non-stop noise.

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

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

periya thirumozhi >> First centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nAththazhumba nAnmuganum IsanumAy muraiyAl
Eththa angOrALariyAy irundha ammAnadhidam
kAyththa vAgai neRRolippak kalladhar vEyngazhai pOy
thEyththa thIyAl viN sivakkum singavEL kunRamE

Word-by-Word meanings

nA – tongue
thazhumba – to have scars
nAnmuganum – brahmA who has four faces
Isanum – rudhran
Ay – to not lose their position
muRaiyAl – in proper manner (that emperumAn is lord and we are servitors)
Eththa – as they praise
angu – there (remaining to be praised by them)
Or ALariyAy irundha ammAnadhidam – the abode where he is mercifully present as matchless narasimha
kAyththa – filled with unripe fruits
vAgai – vAgai (lebbeck) trees’
neRRu – nuts
olippa – to make noise
kal adhar – branching through rocks
vEyngazhai – tube shaped bamboo
pOy – growing to reach up to the sky
thEyththa – due to rubbing with each other
thIyAl – by the fire
viN – sky
sivakkum – become reddish
singavEL kunRamE – singavEL kunRam

Simple translation

brahmA who has four faces and rudhran praised the matchless narasimha in proper manner, to have scars on their tongue and to not lose their position; the abode where such narasimha is present is singavEL kunRam where the nuts of the lebbeck trees which are filled with unripe fruits, are making noise, and the tube shaped bamboos are branching through rocks, growing to reach up to the sky and turning the sky to be red due to the fire caused by the rubbing of those bamboos with each other.

Highlights from vyAkyAnam (Commentary)

• nA … – To have scars on the tongue, the four-faced brahmA and rudhran who is the head of dhEvathAs, who were roaming around in human disguise during the rein of hiraNyan, once such hiraNyan died, to not lose their position, came and praised emperumAn due to his natural lordship; the abode of such sarvESvara where he remains to be praised by them and is present in the form of narasimha which was previously unseen.
• kAyththa … – As the nuts make noise in the lebbeck tree which has many unripe fruits. These trees belong in desert lands and are highlighted.
• kal adhar vEyngazhai pOy – kazhai – mUngil – bamboo. adhar – vazhi – path. There are bamboos which grow through rocks – tube shaped bamboos. Those bamboos grew up to the sky, and caused fire rubbing with each other. Just as the sky will appear dark due to presence of clouds, here due to this fire, the sky appears reddish. With this, it is explained that – inside the abode, the praises of brahmA et al are heard; outside, the sound of the nuts of lebbeck trees is heard.

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

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

periya thirumozhi >> First centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

munaiththa sIRRam viN sudappOy mUvulagum piRavum
anaiththum anja ALariyAy irundha ammAnadhidam
kanaiththa thIyum kallumallA villudai vEdarumAyth
thinaiththanaiyum sella voNNAch  chingavEL kunRamE

Word-by-Word meanings

munaiththa sIRRam – great anger
pOy – leaving here
viN suda – reaching the sky and heating it up
mU ulagum – residents of all three worlds
piRavum – and
anaiththum – residents of brahma lOkam etc
anja – to fear
AL ariyAy – having narasimha form
irundha – mercifully seated
ammAnadhu – lord of all, his
idam – abode is
kanaiththa – making noise (while burning)
thIyum – fire
kallum – rocks (which are burning by that fire)
allA – more cruel than that
vil – bow
udai – having in hand
vEdarumAy – having hunters
thinaiththanaiyum – even for a moment (for non-devotees)
sella oNNA – unreachable
singavEL kunRamE – singavEL kunRam

Simple translation

The lord of all, having narasimha form,  mercifully seated while his great anger left here and reached the sky, heating it up, to cause fear for all the residents of the three worlds and brahma lOkam etc; his abode is singavEL kunRam, where the fire is making noise and where there are rocks and hunters having bow in their hands, who are more cruel than those fire and rocks, and which is unreachable even for a moment (for non-devotees).

Highlights from vyAkyAnam (Commentary)

• munaiththa … – The great anger reached up to the sky and heated it.
• mU ulagum ... – The three worlds (bhU:, bhuva: and svarga) and the abodes of brahmA et al became frightened fully; AL ari – masculine lion; or AzhwAr is speaking about the mix of human and lion traits.
• kanaiththa … – Fire which is making noise; while burning, the fire makes a cracking noise and the rocks which are burning in that fire like hay.
• allA … – Even one can step on such fire and rocks; but cannot face the hunters of that abode; such is their cruelty.
• thinaiththanaiyum … – The abode which cannot be reached by non-devotees to go and cast evil eye upon him.

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

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

periya thirumozhi >> First centum >> Seventh decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

erindha paingaN ilangu pEzhvAy eyiRRodu idhu evvuruvenRu
irindhu vAnOr kalangiyOda irundha ammAnadhidam
nerindha vEyin muzhaiyuL ninRu nIL neRivAy uzhuvai
thirindha Anaich chuvadu pArkkum singavEL kunRamE

Word-by-Word meanings

erindha – burning due to anger
pai – greenish
kaN – eyes
ilangu – radiant
pEzh vAy – having huge mouth
eyiRRodu – with teeth (looking at such a form)
idhu evvuru – what kind of a form is this?
enRu anji – fearing in such manner
vAnOr – dhEvathAs
irindhu – becoming scattered here and there
kalangi – hobbled
Oda – to run away
irundha – mercifully seated
ammAnadhu – sarvESvaran’s
idam – abode is
nerindha – joined together
vEyin – bamboo’s
muzhaiyuL ninRu – through the gap
uzhuvai – tigers
nIL neRivAy – in the vast path
thirindha – roaming around
Anai – elephants (which travelled)
suvadu – footprints
pArkkum – seeing (by observing the smell)
singavEL kunRamE – singavEL kunRam

Simple translation

dhEvathAs on seeing sarvESvaran having greenish eyes which are burning, radiant huge mouth with teeth, feared, thinking “What kind of a form is this?”, becoming scattered here and there, hobbled and ran away. The abode of such sarvESvaran where he is mercifully seated is singavEL kunRam where the tigers are seeing through the gaps in bamboos, which are joined together, at the footprints of the elephants which are roaming around in the vast path.

Highlights from vyAkyAnam (Commentary)

• erindha … – Seeing sarvESvaran’s form which is having eyes which are greenish matching the species, and are burning due to anger, radiant, huge mouth and teeth.
• idhu evvuru enRu – dhEvathAs feared thinking “We have not seen such a form previously. What kind of form is this?” made huge noise, became scattered, hobbled and ran away in such a manner that one [dhEvathA] does not enter another person’s space. Such sarvESvaran’s abode.
• nerindha … – Due to the dense presence of bamboos, they remained joined together. Through the gaps between such bamboos. uzhuvai – tiger. nIL neRivAy – In the vast path. Roaming around there …
• Anaich chuvadu pArkkum – To hit the elephants on their head and to consume their flesh, blood etc, the tigers will follow their footprints in the vast path. Just as narasimha will follow the footprints of the demoniac persons to kill them.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi >> First centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

menRa pEzh vAy vAL eyiRROr kOLariyAy avuNan
ponRa Agam vaLLugirAl pOzhndha punidhanidam
ninRa sendhI moNdu sURai nIL visumbu Udiriya
senRu kANdaRkariya kOyil singavEL kunRamE

Word-by-Word meanings

menRa – (due to anger) chewing
pEzh vAy – huge mouth
vAL – sword like
eyiRu – teeth
kOL – strong
Or ariyAy – as matchless narasimha
ponRa – became destroyed (just on seeing that form)
avuNan – hiraNya, the demon, his
Agam – body
vaL ugirAl – with sharp, divine nail
pOzhndha – split into two parts
punidhan – sarvESvaran who has pure mind, where he is residing
idam – abode
ninRa – without any shortcoming
sem thI – reddish fire
sURai – tornado
moNdu – scooping it
nIL visumbu Udu – in the vast sky
iriya – since it is moving in a scattered manner
senRu – going to its vicinity
kANdaRku – to see
ariya – difficult for everyone
kOyil – divine abode
singavEL kunRamE – singavEL kunRam

Simple translation

Chewing his huge mouth with sword like teeth, as a strong, matchless narasimha, to destroy hiraNya, the demon, sarvESvaran who has pure mind, split his [hiraNya’s] body into two parts with sharp, divine nail; the divine abode where such sarvESvaran is residing is singavEL kunRam which is difficult for everyone to go and see, as the tornado scoops the reddish fire without any shortcoming, in the vast sky and is moving there in a scattered manner.

Highlights from vyAkyAnam (Commentary)

• menRa … – Being the strong, matchless narasimha whose huge mouth is puckered due to anger, having sword like teeth.
• avuNan ponRa – hiraNya became dead at the sight of narasimha.
• Agam … – Since emperumAn’s anger did not subdue still, he tore the dead body of hiraNya.
• punidhanidam – The purity of emperumAn who killed hiraNya considering hiraNya to be his own enemy instead of killing him considering to be enemy of others [his devotees], is thought about here.
• ninRa … – Fire will be present without any shortcoming, scooping it, the tornado will spread it in the vast sky. iriya – spread, making tumultuous noise. If recited as eriya, to make the sky as a stove and have the fire blazing there.
• senRu – Due to this situation, it is impossible for anyone to reach there. AzhwAr is becoming joyful thinking that just as paramapadham, we need not fear for this abode as well [i.e. very safe for emperumAn]

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