The meaning of the 3rd and the 4th lines

ninRa senthee moNDu sooRai neeLL visumbhuDeriya
senRu kaaNDaRkariya kOil SingavEL KunRamE

To match the JwAlais of JwAlA Narasimhan, the whole side of Ahobilam hills is ablaze with the steady red fire (ninRa semthee), which fills itself with (MoNDU) the strong, rotating winds and sets the new trees on fire and maintains the intensity of the heat all around up to the skies (neeLL visumbhodu sooRai iriya). This makes it extremely difficult for the pilgrims to climb the hills and offer their salutations to Lord Narasimhan.

The pilgrims think that they found a break in the enveloping flames and think of using that pathway to climb upstairs. The rotating wind stirs up the fire and the pilgrims beat a retreat to safety and stay at the foot hills. These wild fires and their intensity as well as frequency make the Ahobilam hills hard to climb to have the darsanam of BhagavAn Narasimhan (SenRu kaaNDathaRkku ariya koil).

ahobila hills from atop ugrasthambham - senru kAndarku ariya koil

 

PASURAM 6

yerintha paimkaNN ilangu pEzhvAi yeyiRRODu ithu yevvurvu yenRu
irinthu vaanOr kalangi Oda iruntha AmmAn idam
nerintha vEyin muDayuL ninRu neeNeRivAi uzhuvai
tirintha vaanaic-chuvadu paarkkum SingavEL KUnRamE (6)

 

Jwaalaa narasimhan

 

 

MEANING:

The Scene at avathAra Kaalam is depicted here. Sri JwAlA Narasimhan's appearance is described here as witnessed by the DevAs, who were some of the groups tormented by HiraNyan. Kaliyan identifies through his arul Vakku, the avathAra Sthalam of HiraNya SamhAra Moorthy:

"VaanOr ithu yevvuruvu yenRu irinthu kalangiODa
iruntha AmmAnIdam, SingavEL KunRamE"

The celestials (VaanOr) could not figure out what kind of form is the Moortham (ithu yevvuruvu?) that jumped out of the Pillar in HiraNyan's sabhA. They wondered and after one more look got frightened by the fierce appearance of the Moorthy with the deafening roar of a lion and with the rapidly moving hair around the head (Pidari Mayir). They were dismayed and ran for fear for their lives (Ithu yevvuruvu yenRu irinthu kalangi ODa). This gigantic Moortham reaching up to the sky had red eyes spitting fire in its huge face (yerintha paimkaNN ilangu pEzh vAi) and adamantine, lustrous teeth in its mouth (pEzh Vaai yeyiRRodu ithu yevvuruvu?).

An oft quoted Srimad BhAgavtha SlOkam describes this extra- ordinary Moortham jumping out of the pillar in the assembly hall of HiraNyan this way:

sathyam vidhAthum nija bhruthya bhAshitham
vyApthimcha bhUthEshvakhilEshu chAthmana:
adhruSyathAth adhbhutha roopam udhvahan
stambhE sabhAyAm na mrugam na maanusham

 — Srimad BhAgavatham: 7.8.17

Sriman NaarAyaNan, who pervades all chEtanams and achEtanams at all times jumped out of the gem-studded pillar in the SabhA of HiraNyan, when latter hit it with his palm. He appeared that way to show that His devotees' statement that the Lord is everywhere including that pillar will not become false. He jumped out bearing a most wondrous roopam, which was neither an animal nor a human. It was a Nara simham with lon's head and human body that incarnated and grew right in front of the terrorized HiraNyan's eyes. Even the fearless heart of HiraNyan was shaken to its roots. He could not comprehend as to how this Narasimham was "hiding" in the pillar of his sabhA. He could not figure out that the Lord, who has all the world in Himself was ready to appear before His dearest bhakthan in a time of crisis at a moment's notice. Swamy Desikan salutes this grace of Lord Narasimhan as: "ThrailOkyamEthath Narasimha garbham". Our Lord appeared with a dazzling white beard and firey red eyes. His Moortham grew and grew. In that blinding light, HiraNyan could not determine as to which direction the Lord was coming at him.

Sri NaarAyaNa Bhattadhiri salutes this adhbhutha roopam as: "na mrugAthmakam na manujAkAram tE vapu:" (it was neither the body of an animal nor that of a human).

It was a mighty miracle (adhbhutham). It was frightening and made people wonder as to what it was (kim kim ithi bheeshaNam). HiraNyan's mind was agitated and terror stricken (vyudhbrAntha chitthE asurE). That form expanded (samAjrumbhaTA:) with blinding white manes and terror creating head full of lion's hair (vispoorjadh dhavaLOgra rOma-vikasath varshmA).

Sri Bhattadhiri goes on to describe the adhbhutha roopam of the Lord:

• Taptha svarNa savarNam = it matched the color of the molten gold.
• ghUrNath athirooksha aksham = with rapidly rotating, intimidating eyes that do not miss even the minutest
• saDAkEsara prOthkambha pranikumBitha amBaram = with the sky hidden by the gigantic and rapidly moving pidari mayir (manes).
• vyAttha vyAptha mahA dhareeskhA mukham = with a huge open mouth that looked like a deep cave in dimensions.
• khaDgOgra valgath mahA jihvA = a huge rotating tongue with the sharpness of a sword.
• nirgama sumahA dhamshtrAyuga uDDAram = the protruding, huge cannine teeth becoming visible in that open mouth.

Sri Bhattadhiri ends this description with a prayer: "Tava vapu: jeeyAth" (May this adhubhutha sareeram of Yours be victorious).

 

THIRD & THE FOURTH LINES OF THE PAASURAM

At SingavEL KunRam, Kaliyan witnesses another sight, which frightened travelers of his days to climb the hills of AhObilam:

nerintha vEyin mudayuL ninRu neeNeRi Vaayuzhavai
tirintha vaanaic-chuvadu paarkkum SingavEL KunRamE

At this dhivya dEsam of the Lord (ammAn idam), the tigers (Uzhuvai) are hiding in dense bamboo bushes (nerintha vEyin muzhayuL ninRu) tracking some thing of particualr interest to them that has passed by leaving their foot prints on the mountainous trails (MuzhayuL ninRu neeL neRivAi tirintha aanai suvadu paarkkum uzhavai). These tigers are moving stealthily from one dense bambhoo bush to the other to follow the footprints of the elephants that have travelled earlier along the paths of the hills to attack them for food. A pilgrim may stumble on these hungry tigers at the SellavoNa SingavEL KunRam and endanger themselves. The inapproachability of these hills is described once more with all the lurking dangers from wild weather, forst fire and wild animals looming large there.

 

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PASURAM 7

munaittha seeRRam viNN sudappOy moovulahum piravum
anaitthum anja AaLariyAi iruntha AmmAn idam
kanittha theeyum kallum allA villudai vEdarumAy
tinaittanayum sella oNNA SingavEL KUnRamE (7)

MEANING:

When Lord Narasimhan engaged in destroying the Asuran, HiraNyan, the fire of anger of the Lord, rose sky high; next, it climbed upwards to the three lOkams above and spread beyond that to the Sathya lOkam, where BrahmA resides. There even anukoolars, who are totally obedient to the Lord also got impacted by the intensity of the heat just as the Prathikoolars like HiraNyan and other asurAs, who hated the Lord. Kaliyan describes the ascending jwAlai of anger of the ferocious Lord climbing up and up this way:

"Munaittha SeeRRam" (the flame of anger that arose out of the Lord); "ViNN Suda pOy" (spread up and made the sky burnt); It continued to climb upward to the three worlds above the anthariksham and the worlds above ("ViNN sudap-pOy, moovulahum, piRavum" paraviyathu). These worlds were populated by Bhagavath BhakthAs and His servants like Indhra, BrahmA and the keepers of Directions. These were anukoolars, who obeyed the Lord and worshipped Him. Even those people were beginning to wither under the intense heat from the flames of anger of the Lord. They got frightened (Moovulahum, piRavum, anaitthum anja) and did not know what to do. As these flames spread everywhere, our Lord who has taken the Narasimha avathAram chased HiraNyan, got hold of him, laid him on His lap while seating Himself on the door step and destroyed HiraNyan. His avathAra kaaryam was completed. Now, He sat still (irunthAn). This place which served as HiraNya SamhAra kshEthram is indeed Ahobilam (AaLariyAi irundha AmmAnathu idam).