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SriRangaSri List Archive: Message 00146 Oct 2003

 
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Post 2

Dear sri vaishNava perunthagaiyeer,

The act of "appearing in small size and then growing into huge size" of 
vaamanan as well as varaahan is still lingering in my mind and the result is 
this write up. That vaamana varaahan to thrivikrama varaahan of poigai aazhvaar 
is some thing special and to be enjoyed again in this post also. 

aazhvaar touches this 'varaaha avathaaram' in 7 paasurams in his 100 paasurams 
of mudhal thiruvandhaathi. The influence of seven for srivaishNavaas is 
manifold and very special. EerEzhu padhinaalu lOkangaLai padaiththu kaaththu 
azhiththu maayam paNNugiraan sriman naaraayaNan. [lord creates safeguards and 
destroys in praLaya times all the 2x7 lOkaas  as per our literature].

Periyaazhvaar refers in many places this seven - not only seven but 7x7= 49, 
two places as sample - 
*       eRRaikkum ezhEzh piRavikkum, 
*       enthai thanthai -Ezh padikaal thodangi etc. [ both in thirup pallaaNdu]

- aaNdaal also says same "eRRaikkum ezhEzh piRavikkum". Such a 7.

This great poigai aazhvaar is also referring varaaha avathaaram seven times in

Verse 9 - poru kOttu Enamaai [dealt in detail in this post below]
Verse 12 - aviyaadha gnaanamum vELviyum nallaRamum enbarE Enamaai ninRaRku 
iyalvu
Verse 21 - ninRu nilamangai ERRu - [seen in detail in post 1 vaamana varaahan]
Verse 25 - thirai mEl kidanthaanai kEzhalaai Bhoomi idanthaanai Eththi ezhum.
Verse 39 - idandhathu Bhoomi eduththathu kunRam
Verse 84 - piraan un perumai - [seen in detail in post 1 vaamana varaahan]
Verse 91 - Enaththu uruvaai ulagu idandha oozhiyaan paadham maruvaadhaarku 
uNDaamO vaan 

Enam - kEzhal - varaaham - paNri all mean same great boar.

Now poru kOttu Enam - verse 9. Again this is a very special paasuram dealing 
with both varaahan and thrivikraman.

poru kOttOrEnamaai pukkidanthaaikku anRun
orukOttin mEl kidanthadhanRE - viri thOtta 
SEvadiyai neettith dhisai nadunga viN thuLanga
maavadivin nee aLandha maN.

To consider the word by word meaning:
poru kOdu - porudhum pOdhu udhavak koodiya kombu - while fighting can be used 
as a weapon - such a horn
Or Enamaai - oru panRi uruvaththudan - of the boar form
pukku idanthaaikku - pugundhu piLandha - entered and split
anRu un -  that day your
oru kOttin mEl - on the horn [of yours]
kidandhathu anRE - paduththu irundhathu allavaa - was lying on - is it not - 
viri thOtta sEvadiyai - parandha malarth thOttam pOnRa sivandha paadhaththai - 
like a spread garden like feet of red or rose in colour - or petal like 
fingered feet .
dhisai nadunga - thikkugaLil uLLavar nadunga - the people residing in all the 
directions started trembling
viN thuLanga - vaanaththil uLLa dhEvargaL kalanga - the dhEvaas in the upper 
world started fearing in their hearts
maavadivin - periya uruvaththudan - with huge shape
nee aLandha maN - the earth measured by you.

Summing up the meaning as given in 'prabhandha rakshai' by Uththamoor veera 
raghavaacharyaswamy - it reads-"periya thirumEni udaiya thrivikramanaana nee, 
virindha idhazhgaLai udaiya sivandha thiruvadiyai parappi dhikkugaLil uLLaar 
anjumpadiyum mEl ulagaththil uLLaar kalangum padiyum aLandhu aruLina 
ulagamaanadhu, neeril moozhgivitta pozhudhu pOr puriyaththagum eyiRRai udaiya 
oppaRRa varaagamaai avadhariththu kadalin uL pugundhu aNda piththiyininRu 
peyarththu eduththa unakku, unadhu Or eyiRRin mElEyE asaiyaamal irundhahtu anRO"

To enjoy some specials in this verse we have to do anvayam - rearranging the 
words- To make it sound more or less in favour of varaaha avathaaram only - 
this rearranged version will be "anRu nee porukOttu Enamaai un maavadivin viri 
thOtta sEvadiyai neetti dhisai nadunga viN thuLanga pukku aLandha maN thaaikku 
idam oru kOttin mEl kidandhathu anRE"

Dear bhakthaas - I know you will ask immediately 'dhisai nadunga viN thuLanga' 
is for thrivikrama only and not varaaha - see naaraayaNeeyam canto 12 slokam 6

tham thE ninaadhamupakarNya janasthapasthhaa:
sathyasthhithaascha munayO nunuvurBhavantham|
thathsthOthraharshalamanaa: priNadhya Bhooya
sthOyaasayam vipulamoorthyravaatharathvam || 

meaning: hearing thy roar, the sages occupying the planes of jana lOkam 
thapOlOkam and sathya lOkam began to sing thy glory. Pleased with their hymns 
of praise, thou with thy mighty body didst enter into the waters. 

[it is well known that jana lOkam etc are above earth and rasaa thaLam 
paathaaLam are below the earth as per our saasthraas and puraaNaas].

So the roar of the varaaha entered these places and made the occupants there to 
shiver in fear - dhisai nadunga viN thuLanga of poigaiyaar]

Further battaththiri says, the speed at which varaaha plunged into the waters 
scattered the clouds in the sky - viN thuLanga - viN can also mean the clouds 
in the sky - similar to sundhara kaaNdam beginning - first sargam - when small 
hills, trees etc started flying along with hanumaan when he took off to lanka] 

Already we saw varaaha grew to huge "mountain" size in previous post. So 
mountainous body will have garden like feet. [hair in the legs spread like tree 
trunks, with fully blossomed flower bearing trees, flowers on their crest - 
making a sheet of different colour - here the crest is considered as red or 
lotus rose in colour - such gardens - such a feet is viri thOtta sEvadi. So 
that also suits well with great boar. aLandha - also mean contained or koNda in 
tamil- not necessary measuring. So the words suit very well with varaaha 
avathaaram.

To get both the thrivikrama and varaaha avathaarams separately
1. "anRu nee viri thOtta sEvadiyai neetti dhisai nadunga viN thuLanga aLandha 
maN kidandhathu - the earth laid under your feet when you measured it with your 
expanded feet- petalled flower like red feet- vaamana to thrivikrama.

That viri thOtta sEvadi is also a special. This word thOdu udaiya sevviya adi - 
thOtta sEvadi - thOdu is interpreted as petals of flower, and earrings. So the 
feet which looks like petals of flower stretched and measured the world - or 
mother earth. So viri thOtta sEvadi. 

2. anRE nee oru poru kOttu Enamaai un maavadivin oru kOttin mEl maN thaaikku 
pukku idam" - when you were a fierce boar, that day itself the mother earth 
made your horn as her residing place with her husband - husband's house - 
peNNukku pugundha idam [pukku idam maN thaaikku - mother earth's residing 
place] 

So pukku idanthaaikku anRu un - idanthaai - mean - lifted up

pukku idam thaaikku kOttin mEl - mother has place on the horn.

lakshmi has her pugundha veedu in the vaksha sthalam 

bhoomi dhEvi has her pugundha veedu in the horn. 

Yes. In few temples where bhoovaraahan is the perumaaL bhoomi is on the horn - 
so puguntha idam - place as well left side.

Further, whenever you visit the temple and see the uthsavar - the processional 
deity - he is always ready in standing position fully decorated, with both the 
consorts on right and left sides, to set off on procession- with sreedhEvi on 
right side, BhoodhEvi on his left side - so maN thaaikku idam - left side - is 
it not- dear bhakthaas.

Each word used in the verse is great. Enjoy reading the paasuram and its great 
meanings once again to realise the greatness of the lord - not only size wise.

Sri Narasimhan CSL described these verses of MT are a 'litterateur's gourmet' 
in a separate mail on that 'baalan' posts. Enjoy such a gourmet to the mind, 
just after deepaavali's gourmet to the stomach.

Dhaasan

Vasudevan m.g.



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