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periyAzhwAr thirumozhi >> Fourth Centum >> Seventh decad
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avathArikai
There is no specific avathArikai for this pAsuram.
imaiyavar iRumAndhu irundhu arasALa ERRu vandhu edhir poru sEnai
namapuram naNuga nAndhagam visiRu nam purudOththaman nagardhAn
imavandham thodangi irum kadal aLavum iru karai ulagu iraiththu Ada
kamai udaip perumaik kangaiyin karai mEl kaNdam ennum kai nagarE
Word-by-Word Meanings
imavandham thodangi – starting from the peaks of himavAn [himAlaya mountain)
iru – huge
kadal aLavum – until the ocean
ulagu – those, who are in the world
iru karai – on both banks
iraiththu – boisterously
Ada – as they have a bath
kamai udai – having the patience of putting up with the sins of those persons
perumai – having the eminence
gangaiyin karaimEl – on the banks of river gangA
kaNdam ennum kadi nagar – the distinguished abode, named as kaNdam
imaiyavar – celestial entities such as indhran et al
iRumANdhu irundhu – with arrogance
arasu Ala – as they rule over their kingdom
ERRu vandhu – opposing them
(upon them and upon emperumAn, who is their protector)
edhir poru – coming to fight
sEnai – army
nama puram – the land of yama
naNuga – to approach
nAndhagam – the divine sword, nandhakam
visiRu – to swing
nam – our
purudOththaman – for purushOththaman
nagar – it is the divine abode
Simple Translation
People, on either bank of river gangA, which flows from the himAlaya to the ocean, have bath boisterously. The river takes up their sins, with patience, and has an eminence on account of it. kaNdam, which is on the banks of river gangA, is the dwelling abode of our purushOththaman, who swung his sword, nandhakam, to send to the land of yama, the army of monsters and demons, who came to wage a battle on celestial entities, who were ruling their kingdom with an arrogance and on emperumAn, who is their protector.
vyAkhyAnam
imaiyavar iRumAndhirundhu arasALa – celestial entities such as indhra et al, without any fear of enemies, donned garlands, looked at their shoulders and chests with pride, and were ruling.
thiruvAimozhip piLLai, in his svApadhESam, says the following: All the celestial entities were arrogant, as if they had won over everyone. They thought of their positions as their possessions, earned by themselves, keeping their status safe, assuming that they possessed qualities such as nirupAdhika SEshithvam (being the lord, without any cause), sankalpam (ability to carry out any idea to fruition), nirankuSa svAthanthrya hEthuthvam (having the reason to have uncontrolled independence) etc; in short, they thought that they had become SrIya:pathi, one who possessed all the wealth. Entities such as monsters, who are the enemies from their birth, to celestial entities, not realising that the celestial entities were enjoying the enjoyment showered on them by emperumAn, came to fight with emperumAn since he was protecting the celestial entities, thinking that they could win against him. Such armies of monsters, who came to fight with emperumAn …
ERRuvandhu …– looking at their [celestial entities’] prideful living, unable to tolerate that, the armies of monsters and demons came opposing them and emperumAn, their protector.
namapuram naNuga nAndhagam visiRum – emperumAn swung SrI nandhakam, his victorious, beautiful sword, to send them to yamapuram, the world of yama, lord of righteousness.
thiruvAimozhip piLLai says here that the armies of monsters were sent to yamapuram where people enjoy the fruits of indulging in unrighteous activities. emperumAn, holding the divine sword, nAndhakam, on his divine hand, swung it. The reason for using the present continuous tense, visiRum [swinging], is because, even after sending the armies of monsters to yamapuram, emperumAn waited, with the mood of battling, to see if any more enemies would come. It is the divine abode where emperumAn resides forever. Hence, AzhwAr says em purudOththaman. It is our abode.
nam purudOththaman nagar thAn – the divine abode, where our lord, who carries out the activity of protecting his followers, dwells
imavandham … – with the people of the world, starting from the peaks of himAlaya mountain and ending with ocean, on either side of gangA river, having a bath, boisterously.
thiruvAimozhip piLLai says here that the people of the world were boisterous, thinking that they had obtained abundance of water for the fulfilment of their desires, and were immersing in the water.
kamaiyudaip perumai gangaiyin karai mEl – on the banks of river gangA, which has the pride of having patience. In other words, this speaks about the pride of river gangA, emanating from the patience shown towards all the people, who immerse in it, in order to get rid of their sins, and its quality of purifying them.
thiruvAimozhip piLLai says here that the river gangA had the eminence resulting from its patience. While the river could have overflown the banks on both sides, destroying people and their possessions, it flowed, in abundance, within the banks, in a peaceful manner. That is the eminence for it. Even though it is a river, with the qualities of achEthanan [an entity without thinking power], it shows the firmness of a chEthanan [one, with thinking power] and flows peacefully. The abode, kaNdam, which is distinguished, is our place.
kaNdam ennum kadi nagarE – It is the divine name, kaNdam, for that divine abode.
We shall next consider the 5th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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