MoondrAm thiruvandhAdhi-Paasuram-43

Sri Parthasarathi thunai  

Srimathe ramanujaya Namaha

Srimad Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

Paasuram-43

“sinamA  madhakaLiRRin thiNmaruppai sAiththu

 punamEya bhoomiyadhanai-tanamAgap

 pEragalath thuLLodukkum PErAra mArvanAr

 Oragalath thuLLadhu vulagu”

"சினமா மதகளிற்றின் திண்மருப்பைச் சாய்த்து
புனமேய பூமியதனை -தனமாகப்
பேரகலத் துள்ளொடுக்கும் பேரார மார்வனார்
ஒரகலத் துள்ள துலகு."

Sinam mA madham – ferocious and aroused with anger;

kaLiRRin – (kuvalayapeedam) the elephant’s;

thiNmaruppai- strong tusk;

sAiththu – one who broke into pieces;

punamEya – enriched with fertile cultivable lands;

bhoomi adhanai – that mother earth;

dhanam Aga – considering it to be the wealth;

pEr agalaththuL adukkum – one who rescued by placing inside His big stomach;

pEr Aram mArvanar – that supreme Lord with a divine chest decorated with long and big chains;

or agalaththu – small part of His wisdom in the form of sankalpa (determination);

vulagu vuLLadhu – exists the world;

Introduction

Earlier paasuram highlighted His grace in protecting His devotees.  But not stopping with devotees He is the saviour for one and all in this world just by His divine sankalpa proclaims azhvar in this paasuram

Commentary

(sinamA madha kaliRRIn thiNmaruppai sAiththu) Krishna with great ease broke the strong tusk of kuvalayApeeta, kamsa’s elephant that was huge in appearance ferocious and aroused by anger and that which proceeded destroying everything on its way;

(punam mEya bhoomiyadhanai dhanamAgap pEragalaththuLLodukkum) Like preserving precious wealth in secured valets, emperuman preserved the fertile world with cultivable lands required for the chetana`s existence inside His big spacious stomach;

Punam – cultivable land; pEr agalam – big stomach;

“Ezhvulagam vuNdum edamudaiththAl” says thirumangai azhvar

{pEr Ara mArbanAr) If the stomach is big and chest small it will not be proportionate and will look ugly but emperuman has a broad chest compatible with the huge stomach and artistically the divine chest is also decorated with elegant Jewellery;

 ‘pEr’ can be considered as a describing word either to the divine chest or the ornaments adorning the same;

‘pEragalam’ can also be considered as vipareetha lakshana (sarcasm) for small stomach;

(Oragalath thuLLadhu vulagu) Thus the world exists due to the unimaginable superior determination of that supreme Lord;

Otherwise ‘Or’means ekadesam, one portion of His supreme wisdom for the consistent existence of the entire world;

Interesting points from divyArthadeepikai of Sri Kanchi swamy

Will ’agalam’ refer to sankalpa?

Agalam – actually refers to chest.  Inside the divine chest is the mind from where arises the determination (sankalpa).  So, by lakshana agalam refers to sankalpa.

Azhvar emperumAnAr Jeeyar thiruvadigalE sharaNam

Jeeyar thiruvadigalE sharaNam

MoondRAm thiruvandhAdhi-Paasuram-42

Sri Parthasarathi thunai  

Srimathe ramanujaya Namaha

Srimad Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

Paasuram-42

“kOvalanAi AniraigaL mEiththuk kuzhaloodhi

 mAvalanAik keeNda maNivaNNan-mEvi

 ariyuruvamAgi eraNiyana dhAgam

 teriyugirAl keendAn sinam”

"கோவலனாய் ஆநிரைகள் மேய்த்துக் குழலூதி 

மாவலனாய்க் கீண்ட மணிவண்ணன் -மேவி 

அரி(எரி) யுருவமாகி இரணியன தாகம் 

தெரியுகிரால் கீண்டான் சினம் ."

kOvalanAi -Born as a cowherd;

AniriagaL – group of cows;

mEiththu – (take to the place where grass and water are available in plenty) and let them to graze;

kuzhal oodhi – (in order to gather the cows) played the flute;

mA – KEsi, the demon who came in the form of a horse;

valan Aai keenda – one who tore him apart with great valour;

manivaNNan – one who has a blue coloured gem like physique;

mEvi arivuruvam Aagi – perfectly fitted the attire of a lion-faced narasimha;

eraNiyadhu Agam – the strong body of the rough Hiranyasura;

vugirAl -with His nails;

keeNdAn – the Lord who tore apart;

sinam – anger;

teri – (Oh mind!) realise (cognise)

Introduction

In the earlier paasuram, aazhvar celebrated the act of emperuman in saving the worlds from a person who presumed it to be his property.  In this verse, aazhvar relishes on the act of emperuman in protecting thiruvaipadi from asuras and also his bhaktha from his own father who acted rudely. In conclusion He is the sole saviour be it a danger for the whole world or one single village or a single bhaktha.

Commentary

(kOvalanAi AniraigaL mEiththukkuzhaloodhi) While the Lord entered mahabali’s yagna He took the form of a young brahmachari boy (vamana) who has the right to beg for alms.  Similarly, to protect the cowherds of thiruvaipadi from the torments of kamsa He became a cowherd boy and performed all duties accordingly.  He went at the back of the cows fed them with grass and water by allowing them to graze in the fertile area.  Once the cows finished grazing to collect them all he melodiously played his flute.

In vamanavatara vamana killed mahabali’s abhimana.  Here in gokula he killed kEsi.

(valanAi mA keeNda maNivannan) Not putting His foot back on seeing the demon in the form of a horse coming in great speed towards him little Krishna with great strength and intelligence killed Kesi, tearing apart the horse’s mouth (jaws) and with joy of victory glittered like a cool blue coloured gem.

Valan-capable personality; mA-horse

Leave alone the vigour and valour he showed as vamana (to save all the worlds from mahabali’s clutches) and as krishna (to protect gokula vasees and cows) our sole resort is the anger he showed while he rushed to protect his ardent devotee prahlada from the harsh treatment of Hiranya.

(ariyuruvamAgi mEvi) in the perfect attire of Narasimha;

Will a body of a human fit with a lion face – No doubts required.  Narasimha’s body and face matched each other perfectly.  Like sugar getting mixed with milk it is an absolute combination.

Moreover, this form was perfect for Hiranya’s mental state and conditions (No death in day or night; with or without weapons; in earth or sky; due to deva, man or animal)

(mEvi) fitting the conditions;

Periyavachan pillai says, (eriyuruvamAgi) glow like fire, such a radiance that blocks the vision;

(eraNiyana dhAgam teriyugirAl sinam keeNdAn) one who tore apart the rough body of Hiranya with His sharp nails with great anger;

teriyugir -sharp and glittering nails;

otherwise (eraNiyanadhAgam keeNdAn sinam their) Meditate on the wrath of that Lord who tore apart the rough body of Hiranya.  More than His love for prahlada He was furious over the bhaktha’s enemy.  Due to the extent of bhagavata apacharam, Narasimha was enraged by Hiranya a lot more than mahabali or kesi.  That ire is our strength.

“koNda seeRRum ondruNduladhaRindhu vunnadiyanEnum vandhu adiyiNai adaindhEn (periya thirumozhi 5-8-3) says thirumangai azhvar.

Interesting points from divyArthadeepikai of Sri Kanchi swamy

In this paasuram, aazhvar indirectly instructs his mind to rest in peace not only because of His grace but also His wrath on the enemies of His devotees as our prime refuge.  Therefore we seldom need to worry about our enemies as the Lord will take care.

Azhvar emperumAnAr Jeeyar thiruvadigalE sharaNam

Jeeyar thiruvadigalE sharaNam

MoondRam thiruvandhAdhi-Paasuram-41

Sri Parthasarathi thunai  

Srimathe ramanujaya Namaha

Srimad Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

“mannu maNimudi neeNdu aNdampOi yendisaiyum

tunnu pozhilanaithtum soozhkazhalE-minnai

yudaiyAgak koNdu andRu vulagalandhAn kundRam

kudaiyAga AkAththa kO”

"மன்னு மணிமுடிநீண்டு அண்டம்போ யெண்டிசையும்
 துன்னு பொழிலனைய்த்தும் சூழ்கழலே -மின்னை
உடையாகக் கொண்டு அன்றுலகலந்தான் குன்றம்
குடையாக ஆகாத்த கோ." 

kundRam kudai Aga – posing Govardhan hill to be the umbrella;

Aa kAththa kO – the master the protector of cows;

andRu – once upon a time;

mannu maNimudi – perfectly fitting crown studded with precious gems;

neeNdu – grew taller;

aNdam pOi- hit the upper limit;

eN disaiyum – covered all the 8 directions;

tunnu pozhil anaiththum – the complete landscape (earth) where jeevatmas exist in tight contact;

soozh- enclosed;

kazhalE – divine feet;

minnai vudai Aga koNdu vulagu aLandhAn- measured the worlds adorning lightning as the divine robes (peethAmbaram);

Introduction

Just on remembering the great episode of measuring the worlds in the previous paasuram, azhvar’s mind gets involved deeper into the same event.  The mudalazhvars were actually more involved with the paratvam and that avatara (Trivikarama) that symbolised the paratvam of emperuman.

Commentary

(aNdum pOi eNdisaiyum mannum maNimudi neeNdu) The divine crown of Lord Trivikrama elongated and tore open the upper limit and encompassed all the 8 directions and still perfectly fitted the Lord’s divine head;

(mannum maNimudi) Beautiful gem studded crown very apt and suitable for the Supreme Lord.  Ädhi rAjyam adhikam bhuvanAnAm Esha thE pishunayan kila mowli: (varadarajastavam 25) [ Oh Lord! Your crown alone is enough to establish your supremacy]

“kireetasooda ratnarAjirAdhirAjyajalpikA” (Ran.stav 1-91) [The crown and the base with beautifully studded gems declare your supremacy]

The gems are very apt for the crown of the ubhaya vibhooti nAthan or otherwise,

“mudichOdhiyAi Vunadhu mugachchOdhi malarindhadhuvO” (thiru 3-1-1)

“mukAndhu kAnthirumukam tharandi dEva ranginA:”(ran 1-91)

[The divine gem studded crown is like an effect of the glow of Sri RanganathA’s moonlike face raising upwards)

So, it is either the gems fit the crown or the crown perfectly fits the divine face.

As “eNdisaiyum neeNdu” is the anvayam (ordering of the words to derive the meaning) reordering as “eNdisaiyum mannu” is not applicable.

Appillai combined eNdisaiyum along with the second line and comments accordingly.

(eNdisaiyum tunnu pozhilanaiththum soozh kazhalE) One divine feet encompassed all the landscape (earth) completely filled with chetanas on all the 8 directions;

(soozh kazhalE) “maNnodunga” the earth got compressed or otherwise the divine feet enclosed the whole earth;

(tunnu) densely populated (with chetanas);

(pozhil) earth/land;

(minnai vudaiyAgak koNdu andRu vuLagaLandhAn) The divine feet crossed the clouds and the lightning encircled the divine form taking the role of the divine robes (peethAmbaram);

That supreme power adorning the superior glittering crown that grew till it hit the upper limit and glowing beauty due to the lightning robes measuring the worlds who was He? :-

(kuNdram kudaiyAga AkAththa kO) when Indra was endangered by mahabali, Emperuman measured the worlds and gave back Indra his wealth; when the cows where endangered by Indra the same Lord lifted the govardhana giri like an umbrella and protected the cows from heavy rain and disaster.

Same Indra turned from anukula to prathikula.  But the Lord with the same divine self who measured the worlds for the sake of Indra, with a mountain protected all the cows from the wrath of Indra.  What a leadership! Rejoices azhvar.

Azhvar emperumAnAr Jeeyar thiruvadigalE sharaNam

Jeeyar thiruvadigalE sharaNam