periya thirumozhi – 2.5.1 – pArAyadhu

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periya thirumozhi >> Second centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.


pArAyadhu uNdu umizhndha pavaLath thUNaip padukadalil amudhaththaip parivAy kINda
sIrAnai emmAnaith thoNdar thangaL sindhai uLLE muLaiththu ezhundha thIngarumbinaip
pOrAnaik kombosiththa pOrERRinaip puNar marudhamiRa nadandha poRkunRinaik
kArAnai idar kadindha kaRpagaththaik kaNdadhu nAn kadal mallaith thalasayanaththE

Word-by-Word meanings

pArAyadhu – all of earth (during deluge)
uNdu – consumed
umizhndha – mercifully let it out
pavaLam – being desirable for all similar to coral
thUNai – being the sustainer
padu – where pearls etc originate
kadalil – in ocean
amudhaththai – being enjoyable similar to nectar, one who is mercifully resting
pari – of the horse, a form taken by the demon kESi
vAy – mouth
kINda – tore
sIrAn – one who has the wealth of valour (due to that act)
emmAnai – being my lord
thoNdar thangaL – those who surrendered unto him, their
sindhaiyuLLE – in the hearts
muLaiththu – having been born
ezhundha – which nurtured
thIm – enjoyable
karumbinai – one who is sweet like sugarcane
pOr – set to battle
Anai – the elephant named kuvalayApIdam, its
kombu osiththa – who broke the tusk
pOr ERRinai – one who is like a lion in battle
puNar – being united
marudham – the two marudha trees
iRa – to snap and fall down
nadandha – one who entered in between those trees
pon kunRinai – one who is beautiful like a golden mountain
kAr – huge
Anai – SrI gajEndhrAzhwAn’s
idar – danger
kadindha – one who eliminated
kaRpagaththai – the most magnanimous emperumAn who grants the desires similar to a kalpaka tree
thalasayanam – sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

emperumAn consumed all of earth and mercifully let it out; he is being desirable for all, similar to coral, being the sustainer, being enjoyable similar to nectar and who is mercifully resting in the ocean where pearls etc originate; he is the one who tore the mouth of the horse, a form taken by the demon kESi and thus having the wealth of valour; he is my lord; he is sweet like enjoyable sugarcane which is born and nurtured in the hearts of those who surrendered unto him; he is like a lion in battle who broke the tusk of the elephant, kuvalayApIdam which was set to battle; he is beautiful like a golden mountain, who entered in between the two marudha trees which remain united to make them snap and fall down; he eliminated the danger of huge SrI gajEndhrAzhwAn; I got to see such most magnanimous emperumAn who grants the desires similar to a kalpaka tree in sthala sayanam, thirukkadalmallai.

Highlights from vyAkyAnam (Commentary)

pArAyadhu – Whatever is known as “pAr”. emperumAn placed everything known as earth in his stomach during deluge and subsequently let them out to relieve them from suffocation and to let them see the outside.

When asked “Who protects in all these ways?” AzhwAr says,

pavaLath thUNai – One who is desirable for all and who is the sustainer.

padu kadalalil amudhaththai – The ocean where precious gems are present; alternatively – the ocean which is deep; depth is said as in “maduppattadhu” (that which is very deep). The purpose of this attribute/quality is – the enjoyable one who is present where good things are present; when spoken about depth, it implies that he is difficult to attain.

pari vAy kINda – One who is capable of eliminating powerful hurdles just as he tore the mouth of kESi. pari – horse; one who has the wealth of valour to tear the mouth of horse.

emmAnai … – He engaged in a very dangerous act [while killing kEsi]. One who enslaved me completely by being caught by it [the demon in horse form] and escaping from it.

thoNdar … – emperumAn cannot be said to be free from change etc; he cannot be said as eternally unchanging; happened as said in thaiththirIya upanishath “santhamEnam” (to be existing); while AthmA is said to be eternally unchanging, it is said in thaiththirIya upanishath as “asannEva” (not to be existing) and “santhamEnam” (to be existing) when the AthmA does not know about bhagavAn and knows about bhagavAn respectively. emperumAn too exists when AthmA knows him and does not exist when AthmA does not know him. Had the AthmA not been very dear for bhagavAn, AthmA being servitor and bhagavAn being lord, AthmA bringing glories for bhagavAn and bhagavAn accepting them, this (bringing glories to bhagavAn) being the goal for the AthmA etc will cease to exist. Such emperumAn takes birth and grows, are in the heart of the AthmA.

When asked “What is the reason for that?” AzhwAr says,

karumbinai – Since sugarcane is identified instead of sugar block, one may wonder if he is really sweet, but since “thIm” is present as an adjective, it indicates the great sweetness. Being very sweet.

thoNdar … – There is greatness based on the land where things are born [since the heart of servitors is a great abode, he is naturally sweet].

pOrAnai … – One who remains as a lion in a battle, having effortlessly broken the tusk of the elephant named kuvalayApIdam which was ready to fight. ERu indicates both lion and ox. Since elephant was spoken about, it is matching to speak about bhagavAn as a lion. This is his valour in the battle.

puNar … – Should we speak only about his adulthood activities? He learnt to crawl by making the twin marudha trees which were united with each other, snap and fall down. He went in between them even while knowing that the demons who were present inside the trees were planning to kill him.

pon kunRinai – Appearing to be the mEru mountain where lions reside. AzhwAr is speaking about how he remained like a pon kunRu (golden mountain) on hearing the noise of the twin trees falling down and seeing that purposefully. SrIvishNu purANam 5.6.16 – 18 “thatha: katakatA sabdha: samAkArNana thathpara:” (the lotus-eyed lord went through the twin trees hearing the sound of their falling down).

kAr … – One who eliminated the danger faced by SrI gajEndhrAzhwAn and stood there presenting himself fully to such gajEndhrAzhwAn. kAr – greatness.

kaNdadhu … – As emperumAn arrived quickly at the banks of the pond when gajEndhrAzhwAn was suffering, emperumAn arrived in this samsAram where I am suffering at the current times and I got to see him, says AzhwAr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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