SrI: 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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
unnaich chindhai seydhu seydhu un nedumA mozhi isai pAdi Adi – en
munnaith thIvinaigaL muzhu vEr arindhanan yAn
unnaich chindhaiyinAl igazhndha iraNiyan agal mArvam kINda – en
munnaik kOL ariyE! mudiyAdhadhen enakkE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
unnai – you (who is apt lord and helper)
sindhaiyinAl – by his heart/mind
igazndha – ignored/insulted
iraNiyan – hiraNyakaSipu’s
agal – wide, spacious
mArvam – chest
kINda – one who effortlessly tore
en – my (who is the best example for wanting hurdles to be removed)
munnai – superceded (his devotee prahlAdha’s thoughts)
kOLariyE – Oh one who appeared as narasimha (half-lion half-man incarnation)!
unnai – you (who is helper of the needy, apt and sweet)
sindhai seydhu seydhu – constantly meditating upon
nedu – (out of such devotion) great
un – words that highlight your qualities
mozhi – thiruvAimozhi
mA – having greatness (matching it)
isai – with music
pAdi – singing
Adi – dancing (to the tunes of the singing)
due to the joy acquired for all three senses (mind, speech and body),
en – my
munnaith thIvinaigaL – sins accumulated since time immemorial
as said in chAndhOgya upanishath “nOpajanam smaran” (AthmA will not contemplate about the material realm)
yAn – I
muzhu vErarindhanan – eliminated completely from the root (once nature of self is realized as completely dependent on bhagavAn, as the joy is for the AthmA, elimination of hurdles can also be attributed to self)
enakku – for me
mudiyAdhadhu – impossible
en – what is there?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh you (who is apt lord and helper) who superceded your devotee prahlAdha’s thought and appeared as narasimha, effortlessly tore the wide chest of hiraNyakaSipu who insulted you with his heart! By constantly meditating upon your great qualities, (out of such devotion) I started singing the great thiruvAimozhi which has the words that highlight your greatness with matching great music and dancing; by thus engaging all my three senses (mind – meditating, speech – singing, body – dancing), my sins that have been accumulated since time immemorial were eliminated completely from the root. For such me, what is impossible to achieve?
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.
- unnaich chindhai seydhu seydhu – meditating upon you without any break due to your sweet nature
- unnai – you, who is enjoyable and apt [master] for me
- sindhai seydhu seydhu – Instead of meditating upon you as a matter of following orders in bruhadhAraNyaka upanishath “nidhidhyAsithavya:“, I am constantly meditating upon you due to your sweetness.
- un nedu mA mozhi isai – greatness (indicated by nedu and mA) is adjective to mozhi (pAsuram) and isai (tune) respectively. Greatness of the poem and the tune are explained here. Singing the pAsuram where the words and tune are boundless and such tune/words making one dance.
- en … – I eliminated all my accumulated sins without any trace. muzhu vEr – up to the root. It is also explained as eliminating even along with the side roots (which grew along).
- arindhanan yAn – though, bhagavAn eliminates those sins, since AzhwAr is the enjoyer of the result, he says he himself removed the hurdles too.
- unnai … – Oh you who helped long ago!
- unnaich chindhaiyinAl igazhndha – hiraNyakaSipu did not insult emperumAn with words alone – deep down his heart, he insulted emperumAn. From this, it can be understood that – to give up on some one, emperumAn sees if they commit mistake from deep their heart; but to pursue some one, he just looks for them even pretending as friends.
- iraNiyan agal mArvam kINda – Since the well-fed body of hiraNyakaSipu is no match for narasimha’s nails, he effortlessly tore hiraNya’s chest.
- en munnaik kOLariyE – AzhwAr thinks that emperumAn‘s incarnation as narasimha is to help him specifically. kOL – pride, radiance. As said in narasimha dhyAna SlOkam “mahAvishNum“, it indicates pride; as said in the same SlOkam “jvalantham“, it indicates radiance. When one does not consider a favour done to emperumAn’s devotees as something that was done to themselves, there is no bhagavath sambandham (relationship with bhagavAn).
- mudiyAdhadhu en enakkE – When you are readily appearing to fulfill the vow of your devotee, what is impossible for me? [nothing is impossible].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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