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periyAzhwAr thirumozhi >> Fourth Centum >> Third decad
avathArikai
thiruvAimozhip piLLai, in his svApadhESam, says that in the earlier pAsurams, AzhwAr meditated on nandhan madhalai [krishNa, the son of SrI nandhagOpar], while in this pAsuram, he reminisces about kAkuthstha [SrI rAma, who incarnated in the clan of king kakuthstha].
kanam kuzhaiyAL poruttAk kaNaip pAriththu arasar thangaL
inam kazhu ERRuviththa ezhil thOL em irAman malai
kanam kozhi theLLaruvi vandhu sUzhndhu agal gyAlam ellAm
inam kuzhu Adum malai ezhil mAlirum sOlai adhE
Word-by-Word meanings
kanam – gold
kozhi – picking out and coming
theL – clear
aruvi – in the river
agal – being spread out
gyAlam ellAm – all those, who are on earth
vandhu sUnzhdhu – come and surround
inam kuzhu – as large assemblies
Adum – having bath
malai – as the divine mountain
ezhil – it is mAlirum sOlai, which has all the benefits.
kanam – made of gold
kuzhaiyAL poruttA – for pirAtti, who has divine ear rings
kaNai – divine arrows
pAriththu – spreading them
arakkar thangaL inam – the clan of demons
kazhu – in the trident of arrows
ERRuviththa – one, who arranged them
ezhil – having the beauty coming out of the wealth of valour
thOL – having shoulders
em – being our benefactor
irAman – dwelt upon, by SrI rAma
malai – it is the divine mountain.
Simple Translation
SrI rAma had spread out the divine arrows, in order to use them as tridents for hoisting the clan of demons, for the sake of pirAtti, who had golden ear-rings. thirumAlirum sOlai malai is the divine mountain, where such SrIrAma, who has the wealth of valour on his divine shoulders, resides. It is also the divine mountain, where clear river flows, carrying gold and other gemstones. It is the mountain, where people from all over the world come in huge assemblies and have bath, having all the benefits.
vyAkhyAnam
kanam kuzhaiyAL poruttA – kanam – gold. For the sake of one, who has ear rings made of gold. The union of her ears and the ear-rings will be constantly remembered in emperumAn’s divine mind. This is similar to his followers constantly desiring to see the union of his divine face and divine ear-rings, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 64.70 “yEchAru Suba kuNdalam – mukhandhrakshyanthi rAmasya” (those, who had seen the divine beautiful face of SrI rAma, radiant with the beautiful, ear-rings).
thiruvAimozhip piLLai says here that just as pirAtti constantly thinks, in her divine mind, about the divine ring on emperumAn’s divine finger, perumAL too constantly thinks, in his divine mind, about the gold ear-rings on her divine ears. AzhwAr mercifully mentions about them, as perumAL’s identification.
kaNai pAriththu – from the day that he was separated from pirAtti, he had been spreading out his arrows, allocating them to annihilate the enemy, displaying the wrath in his divine mind. Alternatively, during the time of war, spreading the divine arrows all over the battlefield, as mentioned in thiruvAimozhi 8.6.2 “vALi pozhindha” (one, who showered arrows).
thiruvAimozhip piLLai says here that for pirAtti’s sake, perumAL arranges the arrows every day, visualising their slow pace, going towards their target. This is with the expectation that at least now, they will correct themselves, after regretting their actions, and come to him to take refuge. It is pertinent to recall thiruppAvai 13 “kiLLik kaLaindhAnai” [emperumAn, without any effort, snapped the heads of the demons]. The arrows will pierce the forms of those who did not take refuge, regretting their action, as if they were being hoisted on a stake. Since the arrows pierced those demons who were standing in front and fighting, the arrows are mentioned as stake. If the demons escape from the entrance of lankA and run away in fear, the army of monkeys, standing there, due to their anger, will hoist them on stakes, which they had planted everywhere, without asking perumAL. When vAli asked a few questions of SrI rAma, perumAL had told him that if he spoke such words, he would plant stakes in all the places and hoist him on the stake. Monkeys recall perumAL’s words to vAli and carry out that action here.
arakkar thangaL inam kazhu ERRuviththa – one who hoisted the assemblies of demons on the sharp ends of arrows, like a stake. Since the arrows pierced the forms of the demons, coming out from the other side, the arrows are denoted as kazhu [a stake, like a trident]. If the text were kazhugu ERRuviththa, this would refer to killing the demons and making the vultures to feed on them, for their sustenance.
ezhil thOL em irAman malai – having shoulders which shine with the wealth of his valour. Since that helped pirAtti, who is our mother, he is a benefactor for all of us. Since he makes everyone happy through his beauty and auspicious qualities, he has the divine name of SrI rAma [one who makes others happy]. It is the divine mountain, where he resides in order to help those, who came after his time of incarnation.
thiruvAimozhip piLLai says here that the shoulders radiate SrI rAma’s valour. Since he was doing good to the demons by killing them, the shoulders were radiant. As the instruments of carrying out sins [physical forms of demons] were being destroyed, the shoulders were exhilarated. Since he was making those who were killed in the battlefield, to be happy [they cannot anymore indulge in sinful deeds and will reach svargam which is meant for valorous people, who die in battlefield], and since he was making those, who came to take refuge under him, through his mercy, to be happy, he is called as [sRi] rAma [one who makes others happy]. Even after looking at those divine shoulders, there were entities who did not engage with his mercy.
kanam kozhi theLLaruvi – in the clear water, which brings gold.
thiruvAimozhip piLLai says here that it is the thiruchchilambARu [river which emanated from emperumAn’s divine anklet], which brings gold with it. Alternatively, kanam would also refer to chief or main. Hence, it is the main river. To ensure that the gardens do not get flooded or do not become dry, clouds will dwell on top of the mountain, and based on the need, will keep pouring rains on the gardens, like a farmer, as a result of which the river will flow with mirth. kanam refers to cloud too. In such a divine river…
vandhu sUzhndha agal gyALam ellAm – all the people, living on the expansive earth, to come and surround.
thiruvAimozhip piLLai says here that people until brahmalOkam [the world, where brahmA resides] will come, in huge assemblies, with their children and grandchildren, and since the flow in the river is abundant, will hold one another’s hands such that they do not get washed away in the flow of the river and have a bath. It is the beautiful thirumAlirum sOlai malai, also SrI rAma’s mountain.
inam kuzhu Adum malai – the mountain, where they come in large assemblies, in order to take a bath
ezhil mAlirum sOlai adhE – this is the divine mAlirum sOlai malai, which is distinguished in every manner. This is the mountain of SrI rAma.
We shall next consider the 8th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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