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periyAzhwAr thirumozhi >> Fourth Centum >> Second decad
avathArikai
thiruvAimozhip piLLai says, in his svApadhESam, the following:
Since in his pledge, AzhwAr says, as in thiruppallANdu 1 “pallANdu pallANdu” (may you live for a long time), periyAzhwAr thirumozhi 1.9.5 “paN pala pAdi pallANdu isaippa” ((with the favourable ones) singing many tunes, carrying out mangaLASAsanam) periyAzhwAr thirumozhi 3.3.9 “pallANdu kURuviththEn” (wishing you to live for long, I carried out mangaLASAsanam) and this pAsuram “pallANdu oli sellA niRkum” it appears through this pAsuram that it is only mangaLASAsanam which fits aptly with his divine mind.
vallALan thOLum vAL arakkan mudiyum thangai
pollAdha mUkkum pOkkuviththAn porundhum malai
ellA idaththilum engum parandhu pallANdu oli
sellA niRkum sIrth then thirumAlirum sOlai malaiyE
Word-by-Word Meanings
pallANdu oli – the sound of mangaLASAsanam
ellA idaththilum – with all the people
engum – throughout the expanse of the divine [thirumAlirum sOlai] mountain
parandhu – spreading
sellA niRkum – having reached
sIr – having the eminence
then thirumAlirum sOlai – the beautiful thirumAlirum sOlai
val – strong
ALan – having masculinity
vAL – having the sword, obtained from rudhra
arakkan – rAvaNa’s
thOLum – shoulders
mudiyum – heads
thangai – his sister sUrpaNakhA’s
pollAdha – cruel
mUkkum – nose
pOkkuviththAn – one who severed
porundhum – dwelling forever
malai – is the divine mountain
Simple Translation
The beautiful thirumAlirum sOlai has the eminence of sound of mangaLASAsanam spreading through all the people, throughout the expanse of the divine mountain. It is the divine mountain where the one, who severed the shoulders and heads of the demon [rAvaNa] who had obtained a sword from rudhra, as well as the cruel nose of his sister [sUrpaNakhA], dwells forever.
vyAkhyAnam (Commentary)
vallALan – one who has strong masculinity. When it comes to masculinity, he was famous. He had defeated dhikpAlakas [those who guard each direction, such as indhran in the north, kubEran in the east, yaman in the south and varuNan in the west], who, in turn, fight with elephants in each direction. He is such powerful that he had said, as in SrI rAmAyaNam yudhdha kANdam 59.112 ”himavAn mandharO mErusthrailOkyam vA sahAmarai: l sakyam bhujAbhyAm udhdharthum” (whether it is the mountain himavAn or mountain mandhara or mountain mEru or the three worlds with the celestial entities, these could be lifted by my hands).
thiruvAimozhip piLLai says, in his svApadhESam, that rAvaNa had his masculinity due to the boons granted by brahmA.
vAL arakkan – More than that, he had also obtained a sword from rudhra. Through these, it is said that through the strength of his shoulder and the strength of his sword, he could not be defeated. Such person’s …
thOLum mudiyum – through this, it is said that while SrI rAma could have killed him with a single arrow, he killed him in a playful manner, by cutting off his shoulders and his heads.
thangai pollAdha mUkkum – just as it has been mentioned in periya thirumadal “mannan rAvaNan than nal thangai” (the sister of king rAvaNa), utilising the strength of being rAvaNa’s sister, sUrpaNakhA would roam around, as she pleased. Such sUrpaNakhA’s faulty nose …
thiruvAimozhip piLLai says here that since she was roaming as she pleased, just like her brother, she had malfeasance.
pOkkuviththAn – sliced it. It was the same effortlessness with which he sliced off her nose that perumAL severed rAvaNa’s shoulders and heads.
thiruvAimozhip piLLai says here that it is the permanent dwelling place of one who deformed her and who removed the enmity caused to the world by them [rAvaNa and sUrpaNakhA]
porundhum malai – he had damaged the life of rAvaNa and a couple of limbs of sUrpaNakhA. Instead of leaving [back to SrI vaikuNtam] at the end of his incarnation, he dwells forever on this mountain.
ellA … – without any difference among (1) those, who do not look for benefits other than emperumAn, (2) those, who look for benefits other than emperumAn, (3) those, who look up only to emperumAn as the means to attain him and (4) those, who engage with other means [the paths of deed, knowledge, devotion etc] to attain him, in the places of all the people and in the places throughout the expanse of the mountain, the sound of mangaLASAsanam [wishing well for emperumAn and praising him] will spread. Is this possible for those who look for benefits other than emperumAn? Once they get what they had asked for, when they enter the mountain [to worship emperumAn], when they keep their step on the divine mountain, that will make them forget their other benefits and make them to carry out mangaLASAsanam. The eminence of the step on the land is such that it will make the farmer, who has collected gains from the field, to perform mangaLASAsanam, as mentioned in periyAzhwAr thirumozhi 5.3.3 “un ponnadi vAzhga” (May your divine golden feet live forever).
thiruvAimozhip piLLai says here that the sound of mangaLASAsanam will be heard from (1) those, who say that going by the wishes of emperumAn is one’s svarUpam [basic characteristics], (2) those, who say that going by one’s basic characteristics is the ultimate benefit and (3) those, who have the knowledge of carrying out devotion to emperumAn, through the transposition of protector-protected [normally, emperumAn is the protector and we are the protected; however, when we carry out mangaLASAsanam to emperumAn, this gets transposed; we become the protector and emperumAn, the protected]. For those who carry out mangaLASAsanam and become splendorous, once they become parathanthrar [dependent on emperumAn], it is here that mangaLASAsanam is required more than in nithya vibhUthi [it is here that there are enemies who try to harm him, while there is none like that in nithya vibhUthi].
sIrththen thirumAlirum sOlaimalaiyE – it is thirumAlirum sOlai, which has this honour, and which is beautiful.
thiruvAimozhip piLLai says here that those, who live on that mountain, will gather the materials which grow there, cook them and offer them to thirumalai AzhwAr [this term refers to the mountain] and carry out mangaLASAsanam to the mountain, saying “un ponnadi vAzhga”. thirumalai AzhwAr too dwells in the place desired by the followers [just like emperumAn, who does that]. Alternatively, the term un ponnadi vAzhga would refer to azhagar [divine name of the lord who dwells on thirumAlirum sOlai]. Both [emperumAn and the mountain] have the auspicious quality of being a parathanthrar to the follower. Both of them have the activity, as mentioned in nAchchiyAr thirumozhi 9.7 “pinnum ALum seyvan” (I will carry out all activities of servitude), of being servitors to the followers. thirumalai AzhwAr has all these qualities and the divine name of thirumAlirum sOlai malai. In the periyAzhwAr thirumozhi 5.3.3 pAsuram “ponnadi vAzhga”, there is a term at the end, endhAy [my lord], which gets prominence. Here, since the subject is thirumAlirum sOlai, the prominence goes to thirumalai AzhwAr himself. The basis for that is that just as it has been mentioned in mudhal thiruvandhAdhi 53 “senRAl kudaiyAm” [AdhiSEshan carries out all servitude to emperumAn], thirumalai AzhwAr makes himself utilised by emperumAn, in the manner that emperumAn likes. The term then refers to direction [southern direction] or beauty or to the humming of beetles. Both the terms mAlirum and irumai refer to eminence; thus, mAlirum refers to great eminence. Alternatively, irum would refer to huge; thus, it would refer to the huge orchard of mAl [emperumAn]. Just as it has been mentioned in thiruvAimozhi 2.10.3 “mayal migu pozhil” (the gardens surrounding the mountain will mesmerise those who see it), it will bewilder mAl himself [and make him as a parathanthrar to his followers].
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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