Thiruppavai23 marimalai muzainjil

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pasuram-23-mArimalaimuzainjil

 

marimalaimuzainjil mannikkidandhurangum

seeriya singam arivutru thee vizitthu

vErimayirponga eppAdum pErtthudhari

moori nimirndhu muzangi purappattu

pOdharumappOlE nee poovaippoovaNNA un

koil ninringanE pOndharuli kOppudaitya

seeriya singAsanatthirundhu yAm vandha

kAriyam ArAindhu arulElOrempAvai

 

O Lord, who is of blue

hue like the kayambu flower, like a mighty lion which wakes up from its slumber

in the mountain caves during the rainy season and comes out of it with its

fiery mane flying. shaking its limbs and standing straight , you come out of

your mansion and be seated on your throne, hear us and fulfill our wishes for

which we have come to you.

This pasuram is about

Narasimha and to write about it itself is a difficult task as the

Naraimhavathara is beyond description. Narayana Bhattadri expresses his

inability to describe the scene where the Lord manifested out of the pillar as

Narasimha, but somehow managed to do it out of devotion and desire to talk

about His glory. Similarly I will try to explain to the best of my

ability.

mari malai muzainjil is

the pillar in the mountain-like palace

of Hiranayakasipu, which

is compared to the cave as the Lord remained there, mannikkidandhurangum, invisible like the lion inside the

cave., waiting for the time to manifest. Here Vedantadesika says in his

Varadarajapanchasath that the Lord occupied the whole universe in the form of

Narasimha because it was not sure where Hiraynyakasipu was going to point. He

came out of one pillar which Hiranyakasipu struck and the rest of the places

still contain the form of Narasimha.' sthambhaikavarjam

aDHunAapi kareeSa noonam thrailOkyam Ethadhakhilam nrsimhagarbham.'(varadarajapanchasath23)

seeriyasingam----purappattu-describes

the Narasimhavavthara.

seeriya singam- Even

when the lion is sleeping it strikes fear in the mind of others.

arivutru - hearing the cry of the

devotees, theevizitthu -

looking fierce.

muzangi- like the roar of the

lion. When Narsimha came out of the pillar the sound was like thousand thunders

and created tremor all over the universe and in the mind of

Hiranyakasipu.

vErimayir ----purappattu- The

manifestation of Narasimha is described by various saint composers and devotees

like Narayana Bhattadhri and Desika in magnificent terms. It was athyadhbhutha

roopam says, Bhagavatham. It has to be imagined and is beyond description.

poovaippoo vaNNA- Krishnavathara rahasyam is denoted by this

pasuram. The phrase mArimalai

muzainjil is explained as follows:

mAri

is the waters of ksheerAbdDHi and the malai,

mountain is the mountain like Adhisesha and inside his coils like the cave of

the mountain the Lord is sleeping. He is Naryana who manifested as Narasimha

and hence it is only Narasimha who is there. On being entreated by Bhoodevi He

assumed beautiful form as Krishna, poovaippoo vaNNan, and

sent adhisesha before Him. sankara has said that all the thousand names are of

Narsimha,' nArasimhavapuh' and sarvapraharaNAyuDHah, the last

nama denotes only Narasimha as it means that all things are His weapons, which

includes the nakha, nails which He used in Nrsimhavathara.

But the sahasranama says NarasimhavapuH

sreemAn meaning that He was beautiful even as Narasimha. In this pasuram

Andal says theevizitthu and

in the previous one she said thingalum

Adhithiyanum ezundharpOl angaN. His eyes are fierce only to the

wicked but the same eyes are cool like the moon to the devotees. Vedanta desika

in his KamAsikashtakam on Nrsimha describes His eyes as 'saroja sadhrSa diSA' lotus-like eyes which

indicate His krpa and calls Him kapatakEsari

deceptive in His appearance in the Lion -man form. Hence Andal

describing Him as theevizitthu

and veri mayirponga etc., calls Him poovaippoo vaNNA with the same breath.

seeriya singAsanam- the

seat of justice. If he sits there He cannot go back on His words. This is also

the reason in referring Him as Nrsimha because He manifested Himself with so

much trouble to make true the words of His devotees, the words of Prahlada that

the Lord is everywhere and of Brahma who gave the boons to Horanyakasipu which

necessitated the Lord to fulfil so many conditions in appearance as well as the

manner of killing Hiranyakasipu. Nrsimha is the family deity of Andal. She says

arimugan achythan in

her verses describing her dream 'vAraNamAyiram,'

whcih implies that the arimugan,

lion- faced one is achutha

one who never forsakes. He protected Prahlada at each and every step from the

attempts of his father to kill him. Rukmini also in her letter to Krishna calls him only as Achyutha and Nrsimha.

On the other hand Andal refers to Krishna as 'ElAppoygaL uraippAn,'one

who tells numerous lies, in Nacchiar thirumozi.

 

kOppudaia seeriya singAsanam- To the Lord Adisesha is the couch when reclining,

umbrella when standing and simhAsana when sitting. The simhasana has eight legs

which denote dharma, adharma, jnana, ajnana, vairagya, avairagya,aisvarya and

anaisvarya, that is the pairs of opposites. So one cannot tell a lie from it.

Nrsimha is the deity

worshipped by all the three acharyas and the 'Nrsimhakaravalamba sthothra' of

Sankara and the context of it is very well -known. Also according to

Agama sasthra the sculpture of a temple tower always have a form of Nrsimha.

One can see it even in the saivite temples like Vaiddheesvaran kovil.

mAri malai muzainjil refers to the vedas which are the mountain in

which the caves are the upanishads that contain the secret of the vedas, mannikkidandhurangum seeriya singam

, meaning Brahman, synonymous with Lord Narayana of visishtadvaita,

who is vedavedhya. One who fathoms

the meaning of the upanishads, arivuttru,

shines with the intellect ,theevizitthu

and goes out in the world, pOdharumAppOle

to spread the message of the Lord, vErimayirponga eppAdum pErtthudhri, by thought word

and deed and gets involved in doing His work.

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