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periyAzhwAr thirumozhi >> Third Centum >> Third decad
avathArikai
There is no specific avathArikai for this pAsuram.
panRiyum Amaiyum mInamum Agiya pARkadal vaNNA! un mEl
kanRin uruvAgi mEypulaththE vandha kaLLa asurar thammaich
chenRu pidiththuch chiRukkaigaLAlE viLangAy eRindhAy pOlum
enRum en piLLaikkuth theemaigaL seyvArgaL anganam AvargaLE
Word-by-Word Meanings
panRiyum – incarnating as the great boar
Amaiyum – incarnating as the tortoise
mInamum – incarnating as the fish
pARkadal – like the milky ocean
vaNNA – oh, one who has the divine complexion!
un mEl – to harm you
kanRin uru Agi – taking the form of a calf
mEy – where calves graze
pulaththu – in the land
vandhu – coming and mixing with the calves there
kaLLam – having deceptive acts
asurar thammai – monsters
senRu – going to them, knowing through their actions that they are monsters
siRu kaigaLAlE – with small hands
pidiththu – catching hold of the monster, who stood in the form of a calf
viLa – wood-apple, in which also a monster had pervaded
kAy – such that the fruit fell down
eRindhAy pOlum – haven’t you thrown!
en piLLaikku – towards my son
themaigaL – harmful acts
seyvArgaL – those who attempt to indulge in
enRum – at all times
anganam AvargaL – let them die like that, says yaSOdhAp pirAtti, cursing them.
Simple Translation
Oh, one who has the divine complexion of the milky ocean, and who incarnated as the great boar, the tortoise and fish! Intending to harm you, monsters, who indulge in harmful acts, came to the land where the calves were grazing. One took the form of a calf and the other, the form of a wood-apple fruit. Knowing that they are monsters, you went to them; with your small hands, caught hold of the monster who had pervaded a calf and threw him against another, who had pervaded the wood-apple fruit. yaSOdhAp pirAtti says, furiously, with a curse, that those who intend to harm her son would always meet the same fate as these monsters did.
vyAkhyAnam (Commentary)
panRiyum Amaiyum mInamum Agiya – emperumAn incarnated as varAha [the great boar] to lift earth [from the demon hiraNyAksha], as kUrma [tortoise] to support manthara mountain [during churning of milky ocean] and as mathsya [fish] to help during the time of deluge. This narrates his simplicity in transforming his aprAkrutha [not made of five primordial elements, like us] divine form and protecting the world, by taking the forms of animals. While the order of incarnations was mathsya, kUrma and varAha, the reason for mentioning varAha first is due to the fact that apart from lifting earth, when earth had got immersed in the deluge of oceans, he had also given instructions to SrI bhUmip pirAtti for uplifting chEthanas [those who have the ability to think] from the ocean of samsAram [materialistic realm], by mentioning the means to attain him, in line with their basic nature. nammAzhwAr too had mentioned in his thiruviruththam 99 “Enaththu uruvAy idandha pirAn – gyAnappirAn” (the benefactor who lifted the earth in the form of a great boar and the benefactor who gave knowledge]. thirumangai AzhwAr too, after saying as in periya thirumozhi 2.6.2 “Enaththu uruvAgi nila mangai ezhil koNdAn” (Being in the form of the great boar, he freed the connection of SrI bhUmip pirAtti (from the walls of the universe), without disturbing her beauty), had said “gyAnaththin oLi uruvai” (one who has a luminous form, revealing knowledge). This AzhwAr, in a subsequent pAsuram, periyAzhwAr thirumozhi 5.2.3, had said “eyiRRidai maN koNda endhai irAp pagal Odhuviththu” (emperumAn, who had lifted SrI bhUmip pirAtti on his tusks, instructed night and day).
thiruvAimozhip piLLai, in his svApadhESam, says that AzhwArs, having been showered with knowledge and devotion, without any doubt, know the secrets of emperumAn’s incarnation. This is the reason that while it is well known that mathsya etc were the normal line of incarnations, they have composed pAsurams such as periyAzhwAr thirumozhi 1.5.11 “annamum mIn uruvum ALariyum kuRaLum Amaiyum AnavanE” (Oh, one incarnated as hamsa [swan], fish, narasimha [lion-man], vAmana [dwarf] and kUrma [tortoise), thiruvAimozhi 1.8.8 “AnAnAnAyan mInOdu Enamum” (emperumAn incarnated as krishNa, as fish and as boar), this pAsuram “panRIyum Amaiyum mInamum Agiya”(incarnated as boar, tortoise and fish), changing the order in which emperumAn incarnated as well as pAsurams such as periya thirumozhi 8.8.10 “mInodu Amai kEzhal” (incarnating as fish, tortoise, boar), in the regular order. This is in line with the rule “yugE yugE sambhavAmi” [in every epoch, I incarnate], which is different from bhagavath gIthA SlOkam 4.8 “sambhavAmi yugE yugE” (I incarnate in every epoch) and as said in thiruvAimozhi 7.3.11 “vaiyam kAkkum uruvum pErum seygaiyum – UzhidhOR Uzhi vERavan” (To protect the universe, emperumAn assumes a variety of forms, divine names and activities in every epoch), where it has been mentioned that emperumAn takes different forms, names and activities in different epochs. Thus, AzhwArs compose their pAsurams depending on the epoch in which emperumAn has shown them his activities.
pARkadal vaNNA – Oh, one who has a whitish divine form, like the milky ocean! During the first yuga [epoch], krutha yuga, people will have predominance of sathva guNa [noble qualities] and desire white colour. emperumAn too, makes his divine form to appear white in colour, as mentioned in thiruchchandha viruththam 44 “pAlin nIrmai” (emperumAn appears white), gives refuge to the people who have sathva guNa. If the text were pArkkadal vaNNA [instead ofpARkadal vaNNA], it would mean – oh, one who has the complexion of ocean which surrounds earth. It is this divine form that you transform and take the forms of animals in order to protect the worlds.
un mEl … – While you are the protector in all manner for the worlds, in order to harm you, monsters had taken the form of calves which you were grazing, mingling with the herd in the green pasture.
senRu pidiththuch chiRU kaigaLAlE – Knowing the distinction in their activities [these calves were not eating grass, they were looking here and there, waiting for a suitable opportunity etc to harm you], you held them with your small hands.
viLangAy eRindhAy pOlum – It appears that in order to bring down the wood-apples, a form which too the monsters had taken in order to harm you, you had thrown the calf, which one monster had taken the form of, against the wood-apple, which another monster had taken the form of, bringing both down, killing them. When krishNa responded, saying “Yes, I threw that way”, …
enRum … – With anger in her heart, yaSOdhAp pirAtti says “Those who intend to harm my son, will always end up like that”. The meaning for the term anganam AvArgaL is that they will end up like that, viz. they will get annihilated like the calf and the wood-apple.
thiruvAimozhip piLLai says here that from the emotions in her heart, one could understand the tone in which she says these words. Those who approach [emperumAn] with unfavourable mind-set will meet the end of their lives, not getting anywhere near him.
We shall next consider the 8th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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