srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In second pAsuram – AzhwAr feels satisfied that bhagavAn being incomprehensible for the speech and mind of dhEvathAs such as brahmA, rudhra, etc., descended into the milk ocean for them. Such emperumAn mesmerized me by his incarnations, qualities and activities and transformed AzhwAr to be his servitor. Such emperumAn arrived at his close proximity to give him the joy of his companionship.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
sUzhal palapala vallAn thollai am kAlaththu ulagai
kEzhal onRu Agi idantha kEsavan en udai ammAn
vEzha maruppai osiththAn viNNavarkku eNNal ariyAn
Azha nedum kadal sErnthAn avan en arugalilAnE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sUzhal – deceitful incarnations (for the purpose of attracting his devotees)
pala pala – many
vallAn – capable of assuming (out of his will)
thollai – ancient
am – beautiful (due to it assisting in incarnations)
kAlaththu – in the beginning of varAha kalpam
ulagai – the universe (submerged in the causal ocean)
kEzhal onRu Agi – becoming an unique pig
idantha – dug out
kEsavan – having beautiful kEsam (hair) (that has become wet due to contact with the causal water)
en udai ammAn – being my master
vEzham – (being incarnated as krishNa), elephant named kuvalayApIdam (which was an obstacle)
maruppai osiththAn – one who broke its tusks
viNNavarkku – dhEvathAs (who are most knowledgeable)
eNNil – to comprehend
ariyAn – being very difficult
Azham – (again to help his devotees) being very deep
nedum – wide
kadal – kshIrArNavam – ocean of milk
sErnthAn avan – lying down there mercifully
en arugalilAn – arrived at a place which is closer to me
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is capable purely out of his will to assume deceitful incarnations that will attract his devotees, who assumed the form of a wild-pig with beautiful hair-locks during the ancient beautiful time to rescue the universe from the causal ocean, who broke the tusk of kuvalayApIdam elephant, who is mercifully lying down in the deep and wide kshIrArNavam to help the most knowledgeable dhEvathAs (those who cannot comprehend such acts of emperumAn) arrived at a place which is close to me.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
- sUzhal pala pala vallAn – Here sUzhal (surrounding/deceit) indicates avathAram. Why avathAram is indicated as surrounding/deceit? Because he captures the jIvAthmAs by surrounding them through his incarnations.
- pala pala – Indicates jAthi bhEdham (distinct species) and avAnthara bhEdham (different categories within the species).
- vallAn – He is capable of assuming forms that cannot even be assumed by jIvAthmAs who acquire different forms based on their karma. [jIvAthmAs’] karmam is limited but [bhagavAn‘s] is capable of doing anything.
Here, AzhwAr is explaining one such avathAram.
- thollai – ancient. In the beginning of varAha kalpam [kalpam is a day in brahmA containing 1000 chathur (kritha, thrEthA, dhvApara and kali) yugas. The current kalpa is named as svEthavarAha kalpa which is highlighted as part of sankalpams we perform during vaidhika karmAnushtAnam].
- am kAlaththu – the time when he manifested his form to all – that is why AzhwAr says “beautiful time”.
- ulagai – Did he do this for thiruvadi (garudAzhwAr) or thiruvananthAzhwAn (Adhi sEshan)? No, he did it for the earth which is not at all qualified to even be thought about.
- kEzhal onRu Agi – Should he not have assumed a form which fits his greatness? [No, he assumed the form of a pig].
- onRu Agi – The form is so unique that, even if he (who is supreme) wants to assume the form again, he will not be able to do that. He assumed a form that would not shy away from water and mud. Since it was a form assumed by him, even if it seems lowly, it becomes radiant because of him. nAchchiyAr thirumozhi 11.8 “panRiyAm thEsu” (pig with radiance).
- idantha – Pigs are naturally prideful. Since srIman nArAyaNan (husband of srI mahAlakshmi) assumed that form, the pride in that form is most explicit. He dug out the earth from the wall of the aNdam [oval shaped universe that contains 14 layers starting from pAthALam upto brahma lOkam].
- kEsavan – prasastha kEsan (one who has beautiful hair locks). The beautiful form with nicely flowing hair.
- en udai ammAn – one who rescued me from this samsAram (which itself is annihilation).
- vEzha maruppai osiththAn – One who effortlessly broke the tusk of the elephant named kuvalayApIdam. Similarly he who destroyed my senses (which are like elephants). This indicates that he is the destroyer of obstacles.
- viNNavarkku eNNal ariyAn – The one who fought the elephant alone is beyond the aspirations of brahmA, rudhran, etc.
- Azha nedum kadam sErnthAn – Arrived in the milk ocean and lied down there to be hearing to the complaints of such brahmA, rudhra, etc.
- avan en arugalilAnE – Unlike staying in-between [kshIrAbdhi is not as far as paramapadham, but it is not very close either], emperumAn came very close to him.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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