thrivikrama varaahan - [continuation of vaaman varaahan post]

[Guest guest]

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.