SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
There is no avathArikai for this pAasuram.
Let us go through the pAsuram and its meanings:
perungEzhalAr tham perum kaN malarppuNdarIgam nammEl
orungE piRazha vaiththAr ivvakAlam oruvar nam pOl
varungEzhbavar uLarE thollai vAzhiyanjUzh piRappum
marungE varappeRumE sollu vAzhi mada nenjamE
perum kEzhalAr – varAhapperumAL (divine wild boar) who has a huge form
tham – his
malar – blossomed
puNdarIgam – like a lotus flower
perum – expansive
kaN – divine eyes
nam mEl – upon us
orungE – completely
piRazha – to join
vaiththAr – kept
ivva kAlam – during this time
oruvar – anyone
nam pOl – like us
varum – that which happened
kEzhbavar – having the benefit
uLarE – is there?
thollai – for a very long time
Azhi – cannot be crossed like the ocean –
Am – beautiful (being cruel)
sUzh – surrounding
piRappum – birth
marungE – nearby (with those connected to me)
varappeRumE – will it occur?
madam – being obedient
nenjamE – oh heart!
sollu – tell
vAzhi – may you live long
varAhap perumAn (Sriman nArAyaNa who incarnated as the divine wild boar) with his huge divine form, kept his divine eyes which were like blossomed lotus flowers, completely upon me. Is there anyone else, during this time, who had got the benefit just like we had obtained? When such is the situation, could the cycle of births, which is like a huge ocean surrounding us and which cannot be crossed, come near us? Oh my mind! You please tell. May you live long.
perum kEzhalAr – In the previous pAsuram, AzhwAr had said that we cannot attain sarvESvaran through our efforts and that he attained sarvESvaran through his mercy. Some people asked AzhwAr, who was joyous because of this “You seem happy that sarvESvaran manifested himself to us who are standing in the middle of samsAram. Would the benefit of crossing this samsAram last eternally for us?” He responds through this pAsuram saying that for those who got total mercy through him, there is no shortcoming. varAha avathAram (incarnation as divine wild boar), who protected bhUmippirAtti, the protected entity, was very huge. Just as it is mentioned in nAchchiyAr thirumozhi 11-8 “mAsudambil nIr vArA” he let all the dirt gather on his divine form [to appear as natural as a boar]. Just as SrI rAma said in SrI rAmAyaNam yudhdha KANdam 120-11 “AthmAnam mAnusham manyE” (I am rAma, the son of dhaSaratha and I am a human being), the radiance of this varAha was such that even the radiance of SrI vaikuntanAthan was no match for this. Just as it has been said in thiruvAimozhi 3-3-6 “en mEL pAsam vaiththa param sudar sOdhiyai ISan vAnavarkkenban enRAl adhu thEsamO” he manifested himself to many, including monkeys, who had not known him. When such is the case, is it apt to say that he manifested himself to those who knew him?
tham perum kaN malar – his huge form of wild boar was full of eyes. Alternatively, his form was like a huge ocean and that ocean was full of lotus flowers (his divine eyes). SrI vishNu purANam 1-4-26 says “mahA varAha: sputapadhmalOchana:” – he has a huge form of wild boar and has divine eyes just like blossomed lotus flowers.
tham perum kaN malar – he lifted bhUmippirAtti who was surrounded by deluge thus carrying out an apt activity for her. He looked at bhUmippirAtti with his cool eyes.
nam mEl – on us, her children.
orungE – the glance which he kept on us was not shifted to bhUmippirAtti too.
piRazha vaiththAr – he glanced towards us fully.
ivva kAlam – it was a time when trees which had shed their leaves fully, became a great foliage with fresh sprouts and flowers.
oruvar nam pOl varum kEzhbavar uLarE – Is there anyone else who has got benefitted like we had got? Since sarvESvaran is not dependent on anyone, there is no benefit for him; since mukthas and nithyasUris are near him, there is no benefit for them too; since bhakthas (those who attempt to attain him through devotion) are fully focussed on bhagavath vishayam (matters related to bhagavAn) they also do not have this benefit; SrI rAmAyaNam sundhara kANdam 66-10 says “najIvEyam kshaNamapi vinAthAm asithEkshiNAm” (I cannot sustain myself without sIthA, even for a moment). Since she had this greatness, she too did not get this benefit. The opinion here is that that there is no one else, who had got such a benefit which he had attained, standing in a lowly situation [being a samsAri].
thollai . . . – when such is the situation, will the cycle of births, which is very ancient, which has grown without any shortcoming, which is full of faults and which surrounds us wherever we go, come anywhewre near those who are related to me? ALavandhAr had said in SthOthra rathnam 5 “madhanvayAnAm” (those who are related to me); AzhwAr says that no ill will befall him or those who are related to him.
sollu vAzhi mada nenjamE – Oh heart, you have been roaming around everywhere, giving your opinion on everything. Tell me on this. This AzhwAr is going to say in the 66th pAsuram of this prabandham “vaigundham annAL kuzhalvAy virai poL viNdugaL vArum malaruLavO”. Oh heart! You are obedient to me. May you live long.
adiyEn krishNa rAmAnuja dhAsan
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