<< previous – 4 – indhirarkkum piramarkkum mudhalvan<\/em><\/a><\/p>\n <\/p>\n In previous pAsuram AzhvAr<\/a> enjoyed how emperumAn<\/a> is being the root of creation of world (jagathkAraNabhUthan<\/em>), and having the world as His divine body, i.e., he is the antharyAmi<\/em> (jagachchareeree)<\/em>. Next, instead of just enjoying in the writings of vEdham (OlaippuRaththE)<\/em> in nArayanANuvAkam<\/em> about nArAyaNan, AzhvAr<\/a> is enjoying how He could be seen by eyes and enjoyed, as He incarnated as vAmanan and spanned the worlds. The word nArAyaNan is about the relationship of lord and subservient, isn\u2019t it?<\/p>\n By His being the reason for creation of world, it also talks about the relationship of AthmA<\/a> to that emperumAn<\/a>, isn\u2019t it? Saying \u2018kANmingaL ulageer enRu kaN mugappE nimirndha<\/em> [thiruvAimozhi – 6.3.11]\u2019 (thrivikraman growing and as if saying – Oh world! see this wonder), – He spanned all the worlds, for all in the world to see this meaning of relationship. So AzhvAr<\/a> is enjoying the meaning of word nArAyaNan through the word of thrivikraman.<\/p>\n (In vAmana avathAram it shows His Seelam only (mingling with simpletons), why say that it is about the relationship?) AzhvAr<\/a> is Not saying about how vAmanan went to the yAgasAlai (place of sacred rites) asking for land, etc., but saying about the part of how He kept his divine foot on everyone\u2019s head – this is how we see that AzhvAr<\/a> is enjoying about Lord-servant relationship (as a lord, He kept his divine foot on servants\u2019 heads).<\/p>\n oNmidhiyil punaluruvi orukAl niRpa<\/em> oN midhiyil – <\/em><\/strong>after making the soft step <\/p>\n <\/p>\n oNmidhiyil …<\/em><\/strong> – With one divine foot He spanned all the earth, lower worlds; and with one divine foot , He spanned all the worlds above, says AzhvAr<\/a> .<\/p>\n oNmidhiyil – <\/em><\/strong>If He who is the support for everything keeps His divine foot on the heads of sentient, would the world be able to bear it? Did kamsan not get squashed when His divine foot touched him? – He keeping His divine foot, that itself, is the reason for their being able to live.\u00a0 Even if He \/ His divine foot that is the supporting\/saving becomes one supported, His quality of supporting\/saving them would not be lost.<\/p>\n (Where have we seen this?) – Like how for His thiruvadis<\/strong><\/em> (His divine feet \/ divine body), His paramAthma svarUpam<\/em> (entity) is the support (even though He stands on His divine feet; in the same way), for the people\u2019s heads also He is the support.<\/p>\n {Translator\u2019s note: <\/strong>Another meaning: Taking thiruvadi<\/em>s as garudAzhAr<\/em> and hanuman<\/em>, as they are called so,\u00a0 as, Like how even though He sets His feet on their palms\/head (during garuda\/hanumantha<\/em> vAhanam), He still is the support for them}.<\/strong><\/p>\n Supporter cannot be one supported; One supported cannot be supporter (jeevAthmA<\/a> cannot become paramAthmA<\/a> and vice versa). Like how even though AthmA<\/a> is having a place inside the body, the body is not the supporter and AthmA<\/a> is not the one supported. That the AthmA<\/a> is the supporter and body is the one supported, is explained when talking about the identity of body and AthmA<\/a> (SareerAthma lakShaNam<\/em> in SrIbAshyam) (This is said in \u2018yasya chEthanasya yadhdhravyam sarvAthmanA svArthE niyanthum dhArayithum cha Sakyam thachchEshadhaika svarUpancha thath thasya Sareeram<\/em>\u2019 (One that is object for the sentient AthmA, in all the ways be commanded by AthmA, be supported by AthmA, be only for that AthmA<\/a> – then that is Sareeram.)).<\/p>\n (If AthmA<\/a> leaves the body, the body falls off. So it shows that it is AthmA<\/a> that is supporting the body).<\/p>\n midhiyil – <\/em><\/strong>(in step\/trampling) (why say in this way instead of saying that His divine feet is kept as a jewel on their heads?) – Saying \u2018madheeyamUrdhnAnam alankarishyathi <\/em>[sthOthra rathnam – 31<\/a>]\u2019 <\/em>(~oh thrivikrama! .. when is your divine feet going to decorate my head (again)?), and \u2018padikkaLavAga nimirththa nin pAdha pangayamE thalaikku aNiyAy <\/em>[thiruvAimozhi – 9.2.2] (your divine feet only would be the decoration for my head), that is, saying divine feet as decoration for head is only when one understands its glory and also having interest;\u00a0 since the people are dhEhAthmAbhimAni<\/em> (giving importance to body and not AthmA), they would only think that some feet had pushed their head. So, AzhvAr<\/a> is saying this way (midhiyil<\/em><\/strong>) from their point of view.<\/p>\n oN midhiyil – <\/em><\/strong>Like the breeze under moonlight He kept the divine feet amicably; \u00a0if that is not the case, they would have commanded as \u2018thiruvANai<\/em> [thiruvAimozhi – 10.10.2]\u2019 (by the name of thAyAr), ((do not) keep your feet on me);<\/p>\n Or, the stepping on them is such that if in future one becomes desirous of emperumAn<\/a>, they don\u2019t have to back out thinking about their previous state and greatness of emperumAn<\/a>, so it is \u2018oN midhi\u2019<\/em><\/strong> (such a great stepping on his head); \u00a0One could say \u201cWhat is there to not surrender to your divine feet now when we got the desire, while the divine feet which were present in my head when I was not caring for you?\u201d.\u00a0 When one could argue, \u00a0\u2018lOkavikrAntha charaNau<\/em> [vihagESvara samhithai, padalam (part) 22\u2019<\/em> ((please keep on my head) your divine feet which spanned the worlds), emperumAn<\/a> would not have any opposing reply (but have to keep His feet on the head), you see!<\/p>\n <\/p>\n punal aruvi – <\/em><\/strong>His divine feet grew downwards and extended not just till the earth, or seven seas, or the seven continents (dhveepams<\/em>), or the mountain of chakravALa <\/em>(mountain that surrounds the previous layers), <\/em>or the great water (mahA jalam<\/em>), or the covering wall of the aNdam (aNda kadAkam<\/em>), but till the water covering the aNdams (AvaraNa jalam<\/em>);<\/p>\n Why go till that extent, when the ones to be protected are within the aNdam? The protector\u2019s eagerness is not just till the extent of the ones to be protected; As said in \u2018adhanil periya en avA<\/em> [thiruvAimozhi – 10.10.10]\u2019 (my desire which is bigger than that) – His desire is like AzhvAr<\/a> \u2019s desire, you see!<\/p>\n <\/p>\n What this one\u2019s love (prEmam) did, would His affection (vAthsalyam<\/em>) not do that?<\/p>\n If asked – if the divine feet intruded the covering wall of the aNdam and go till the water covering aNdams, would the aNda kadAkam<\/em> (covering wall) not be destructed? It does not have to be so, when the subtle one (sUkshmam<\/em>) permeates the tangible\/gross ones (sthUlam<\/em>). Space (AkASam<\/em>) (already) permeates that aNda kadAkam; <\/em>the mUla prakruthi<\/em> (source of material realm) is subtler than that AkASam; <\/em>the divine auspicious body of emperumAn<\/a> is subtler (sUkshmam<\/em>) than that mUla prakruthi.<\/em><\/p>\n oru kAl niRpa – <\/em><\/strong>one divine feet standing;<\/p>\n later in this pAsuram he says \u2018thiruvadiyE vaNanginEnE\u2019 <\/em>\u00a0(worshipped only the divine feet); earlier – \u2018thiruvadi en thalai mElavE<\/em> [thirunedunthANdakam – 1<\/a>]\u2019 (divine feet on my head); given that, instead of saying thiruvadigaL <\/em>(divine feet), his saying kAl<\/em> (foot) here is from the point of view of samsAris<\/em> (worldly people); other than thinking – someone\u2019s leg is in my head – they don\u2019t know the way of considering it as one to be attained and which is enjoyed by the nithyasUris, such lord\u2019s divine feet.<\/p>\n niRpa – <\/em><\/strong>as He took up to use the divine feet to span (just) the earth, it showed the beauty of breaking (as it went up to the water layer of aNdam (AvaraNa jalam<\/em>) and stopped (niRpa<\/em>) as if by pulling the reins. His greatness is like supporting like the reins to stop the divine feet!<\/p>\n oru kAlum – <\/em><\/strong>earlier, AzhvAr<\/a> enjoyed the divine feet that spanned the earth; by this phrase AzhvAr<\/a> is enjoying the divine feet that spanned the upper worlds;<\/p>\n oru kAlum – <\/em><\/strong>also the other divine foot; saying \u2018oru<\/em> kAlum<\/em> (one leg also)\u2019 instead of \u2018maRRa kAlum\u2019 (other leg also) is – \u201cOh how wonderful this<\/em> one<\/em> is\u201d. When AzhvAr<\/a> was enjoying that divine foot, \u2018There cannot be anything more enjoyable than this!\u2019 was his state; as he saw this other divine foot, he is saying \u2018There is nothing more enjoyable than this one!\u2019 (oru -> <\/em><\/strong>unique\/wonder)<\/p>\n kAmaruseer<\/em>, <\/strong>etc. – \u00a0going beyond (the knowledge that is extent of mind of mahAbali<\/em>). <\/em><\/p>\n kAmaruseer avuNan – <\/em><\/strong>mahAbali<\/em> having attractive nature; \u00a0instead of censuring him as \u2018one having haughtiness\u2019, \u2018thief of emperumAn<\/a>\u2019s places\u2019,<\/strong> AzhvAr<\/a> is saying \u2018greatly fortunate\u2019 about him. What is the reason for this? Unlike us who are here at a later time, he got to see the beauty of the form and simplicity (Seelam<\/em>) of SrI vAmanan. Are there any fortunate people like him? – is the thought of AzhvAr<\/a> . Oh! instead of being as \u2018adiyEn\u2019<\/em> (servant), I too should have stolen the places of emperumAn<\/a>, and should have artificially taken up generosity and do yagyam <\/em>(worship by sacred rites). \u00a0\u00a0kAmaru <\/em><\/strong>-> liking.<\/p>\n eN madhiyum kadandhu – <\/em><\/strong>(crossing the limit of mahAbali<\/em>\u2019s thought in mind (eN -> eNNam<\/em> -> thought)) – As He said \u2018mUvadi <\/em>[thiruvAimozhi – 3.8.9<\/a>]\u2019,<\/em> mahAbali was like \u2018rest of the places are mine only\u2019. \u00a0After He spanned everything including the earth, he was like – there are those other worlds above for me\u2019. As He spanned the space above, he realized he lost even the worlds above and became loser. So, AzhvAr<\/a> is saying \u2018kadandhu\u2019<\/em> (going beyond the limit of thoughts of mahAbali<\/em>).<\/p>\n aNda meedhu pOgi – <\/em><\/strong>One divine foot itself going beyond the wall like limit of the aNdam (aNda bhiththi<\/em>). Instead of saying in the order in which He spanned, why first say about aNda meedhu pOgi<\/em><\/strong>? Due to his great love of the victory of SrI vAmanan, AzhvAr<\/a> is setting a marker (koNdaik kOl<\/em>) at the limit of emperumAn<\/a>\u2019s extent of spanning.<\/p>\n Like how SrI jAmbavAn mahArAjar said due to his great love for His victory, \u2018jitham bhagavathA jagath<\/em> [harivamSam – prathamapari – 42]\u2019 <\/em>(jAmbavAn saying to dhEvas: all the worlds have been won by emperumAn<\/a> (by incarnating as thrivikraman), (so please come back to your places)) – by going around the chakravALagiri<\/em> and announcing by drum, about His victory to everyone.<\/p>\n Saying meedhu pOgi – <\/em><\/strong>shall be considered as pOga<\/strong><\/em> (to go), to mean, to go to it. This is similar to \u2018thiruvudai adigaL tham nalam kazhal vaNangi<\/em> [thiruvAimozhi – 1.3.8<\/a>] (worshipping the good feet of emperumAn<\/a> who is having thAyAr in His divine chest), where it is taken as \u2018vaNanga\u2019<\/em> (if you worship); There also nammAzhvAr<\/a> saying that first is to set the marker (koNdaik kOl<\/em>) of the full extent.<\/p>\n It is to be read as \u2018ezhundhu – iru visumbin Udu pOy<\/em><\/strong>\u2019<\/em> (started and went through the space).<\/p>\n ezhundhu – <\/em><\/strong>The moment water drops fell on his palm (water poured into the palm of vAmanan by mahAbali, to complete the pledge to give three steps of land), Him raising from the place of yagyam <\/em>of mahAbali;<\/p>\n iru visumbu – <\/em><\/strong>the big space; since it is big when considering earth, and due to the great love in emperumAn<\/a>\u2019s growth, AzhvAr<\/a> is referring to space<\/em> as iru visumbu. <\/em><\/strong>(BIG space);<\/p>\n Udu pOy – <\/em><\/strong>(went through) He raised his divine foot such that the space that is above the earth and below heaven that is of hundred thousand kAdham<\/em> (kAdham is <\/em>approximately a mile or two and a half) got fully filled plump by His divine foot; creation of space became fruitful; when the divine feet had not permeated there, it was like a waste, you see.<\/p>\n <\/p>\n mElai …<\/em><\/strong> – Sun\u2019s place is the upper border of space, and lower border of heaven; above that, for one hundred thousand kAdham<\/em> is the place of moon. But why not AzhvAr<\/a> say about the place of the Sun and then about that of the Moon (mElaith thaN madhiyum <\/em><\/strong>(moon) Introduction<\/h3>\n
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<\/a><\/p>\n
\n\u00a0 orukAlum kAmaruseer avuNan uLLath(thu)<\/em>
\neNmadhiyum kadandhu aNdameedhu pOgi<\/em>
\n\u00a0 iruvisumbin Udu pOy ezhundhu mElaith<\/em>
\nthaNmadhiyum kathiravanum thavira Odith<\/em>
\n\u00a0 thArakaiyin puRam thadavi appAl mikku<\/em>
\nmaNmuzhudhum agappaduththu ninRa endhai<\/em>
\n\u00a0 malar puraiyum thiruvadi en thalai mElavE\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 5<\/em><\/p>\nWord by word meaning<\/h3>\n
\noru kAl – <\/em><\/strong>with one divine foot,
\npunal uruvi niRpa – <\/em><\/strong>it went all the way to AvaraNa jalam<\/em> (water surrounding the aNdam (oval shaped world)),
\noru kAlum – <\/em><\/strong>another divine foot also
\nkAmaru seer avuNan uLLaththu eNmadhiyum kadandhu – <\/em><\/strong>crossing even the extent of thought of mahAbali who is having greatness that is liked,
\nezhundhu – <\/em><\/strong>it started
\naNdam meedhu pOgi – <\/em><\/strong>to go even above the aNdam,
\niru visumbin Udu pOy – <\/em><\/strong>permeating the big space (AkASam<\/em>)
\nthavira Odi –<\/em><\/strong> going further by crossing
\nthaN madhiyum – <\/em><\/strong>the cool zone of moon
\nmElai – <\/em><\/strong>that is above, and
\nkadhiravanum – <\/em><\/strong>the zone of sun (that is below),
\nthArakaiyin puRam thadavi – <\/em><\/strong>permeating the zone of stars (above)
\nappAl mikku – <\/em><\/strong>permeating even beyond (that),
\nagappaduththu ninRa – <\/em><\/strong>\u00a0<\/em>and stood spanning
\nmaN muzhudhum – <\/em><\/strong>all the places;
\nvaNanginEnE – <\/em><\/strong>I got to experience\/enjoy
\nmalar puraiyum thiruvadiyE – <\/em><\/strong>the lotus flower like divine foot only
\nenthai – <\/em><\/strong>of my lord (of such glory).<\/p>\nvyAkyAnam<\/h3>\n