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periyAzhwAr thirumozhi >> Fourth Centum >> Seventh decad
avathArikai
‘There is no specific avathArikai for this pAsuram.
salam podhi udambin thazhal umizh pEzhvAych chandhiran vengadhir anja
malarndhezhundhaNavu maNivaNNan uruvin mAl purudOththaman vAzhvu
nalam thigazh sadaiyAn mudik konRai malarum nAraNan pAdhath thuzhAyum
kalandhu izhi punalAl pugar padu gangaik kaNdam ennum kadi nagarE
Word-by-Word Meanings
nalam thigazh – shining due to bearing gangA on the locks
sadaiyAn – rudhran, who has matted locks
mudi – worn on his head
konRai malarum – the flower konRai [Indian laburnum]
nAraNan – nArAyaNan, who is the lord of that rudhran, his
pAdhath thuzhAyum – the divine thuLasi (having greenish colour), donned on his divine feet
kalandhu – mingling together
izhi – descending from the sky
punalAl – with water
pugar padu – emitting radiance
gangai – on the banks of river gangA
kaNdam ennum kadi nagar – the distinguished abode, named kaNdam
salam – water
podhi – having
udambin – having a form
chandhiran – chandhran [moon]
thazhal – fire
umizh – spitting out
pEzh – huge
vAy – one, having rays
vem – having heat, as nature
kadhir – sUryan [sun]
anja – to be frightened
malarndhu – spreading
ezhundhu – rising up
aNavu – reaching their dwelling places
maNi – like a dark gemstone
vaNNam – having complexion
uruvin – having a form
mAl – being infatuated
purudOththaman – for purushOththaman
vAzhvu – is the dwelling place
Simple Translation
The konRai flower, on the head of rudhran who has matted hair which was radiant due to the benefit of having river gangA, along with the greenish, divine thuLasi, which dons the divine feet of nArAyaNan, mingled together and descended from the sky, with the river gangA. The distinguished abode, kaNdam, which is radiant, due to the river gangA, is the dwelling place for purushOththaman, who has the complexion of a dark gemstone and whose divine foot rose expansively, reaching the abodes of chandhran, who has water in him, and sUryan, who emits fire and who has heat as his nature, both of whom were frightened on seeing the divine foot.
vyAkhyAnam
salam … – chandhran has cool rays, which are like nectar, and has water. sUryan has heat as his nature, emitting huge rays, which are like fire. Both of them got frightened, when emperumAn measured the worlds, with many shoulders, unseen by anyone, quickly, wondering “What is happening?”
malarndhezhunda aNavu maNivaNNa uruvin – just as it has been mentioned in iraNdAm thiruvandhAdhi 14 “eNdhisaiyum pErththa kara nAngu udaiyAn” (thrivikrama had four puffed up divine shoulders, with which he blew to smithereens, all the eight directions, when he measured the worlds), rising up expansively, emperumAn, who has the divine form which was like a dark gemstone, reached the dwelling places of chandhran and sUryan.
mAl – With the divine foot, with which he stepped over the seven worlds below earth, as mentioned in thirunedunthANdakam 2 “oNmidhiyil punal uruvi oru kAl niRpa” (after making a soft step, one divine foot went all the way to AvaraNa jalam [water surrounding the oval shaped world)); oruk kAlum … – with the other divine foot, emperumAn measured all the upper worlds, feeling as if he had got a benefit, which he had never ever attained before. He is also the one, with infatuation towards his followers
purudOththaman vAzhvu – through this narrative, it is clearly mentioned that it is the desired abode for purushOththaman, the most supreme entity for all, who manifested, through the activity of removing the anyaSEshathvam [being a servitor to anyone other than emperumAn) and svasvAthanthryam [being dependent on oneself, viz. not being dependent on emperumAn], that he is the lord for all [he removed the anyaSEshathvam of all the entities living in the seven worlds below and the svasvAthanthryam of all the entities living in the upper worlds.
nalam thigazh sadaiyAn mudikkonRai malarum – rudhran had mentioned in Isvara samhithai “pAvanArtham jatAmadhyE yOgyOsmIdhyavadhAraNAth” (after ascertaining that I am qualified, I bore [gangA] on my matted locks, in order to purify myself). Thus, rudhran shone with the benefit of bearing water, which came from the divine feet of emperumAn, on his matted locks. The konRai malar on his locks and…
nAraNan pAdhath thuzhAyum – the divine thuLasi, on the divine feet of nArAyaNan, who is the SEshi [lord] and SarIri [substrate] for that rudhran
kalandhu izhi punalAl – those two, with reddish and greenish complexion, mingled together and descended from sky, onto earth, in the water which was flowing
pugar padu gangai – on the banks of river gangA, which was shining, on account of the two types of flowers
thiruvAimozhip piLLai says, in his svApadhESam, that it is shown here that when a dhEvathAnthaparar [one, who is a servitor to deities other than emperumAn (represented here, by konRai flower)], joins with a bhagavathparar [one, who is a servitor to emperumAn (represented here, by thuLasi)], that will attain the status of a servitor of emperumAn. The reason for chandhran and sUryan to get frightened is because they came below the divine anklet of emperumAn [when he measured the worlds, with brahmA washing his divine foot with sacred water from his kamaNdalam, pitcher]
kaNdam ennum kadi nagarE – it is the divine name, kaNdam, for that divine abode. kadi – eminence. nagar – it is the dwelling place for purushOththaman and his followers. It is similar to saying, as in thirumAlai 1 “arangamAnagar” (dwelling in the huge abode, SrIrangam)
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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