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
In ninth pAsuram – AzhwAr says “it is impossible to comprehend the greatness of SrI narasimha, who appeared instantaneously on request of SrI prahlAdhAzhwAn to prove his all-pervasive nature even to convince those who don’t believe that”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says that him mingling freely with his devotees is difficult to comprehend.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Ninth pAsuram. When asked “What you are saying is inconclusive. How can the same object pervade many objects without losing any of its aspects? Is it possible?”, AzhwAr says “Oh losers! You will also suffer the same fate as hiraNyakaSipu who did not accept his omnipresence”.
engum uLan kaNNan enRa maganaik kAyndhu
ingillaiyA enRu iraNiyan thUN pudaippa
angappozhudhE avan vIyath thOnRiya en –
singap pirAn perumai ArAyum sIrmaiththE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kaNNan – as said in “sarvam vyApya sthitha:” (everywhere pervaded and well situated), sarvESvaran who is the controller of all
engum – everywhere
uLan – one who is present
enRa – thus said
maganai – son
kAyndhu – shunned or showing anger
ingu – here
illai – not present
enRu – saying so
thUN – pillar (which was declared by himself as the place devoid of emperumAn)
iraNiyan – hiraNya kaSipu
pudaippa – hit
angu – in that pillar itself
appozhudhE – instantaneously
avan – hiraNya kaSipu
vIya – to be destroyed
thOnRiya – presented his form
en – my
singam – half human and half lion form
pirAn – great saviour’s
perumai – greatness (of being partial towards his devotees)
ArAyum – analysing (through the heart)
sIrmaiththE – is it of that nature?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
hiraNya kaSipu showed his anger on his son SrI prahlAdhAzhwAn who said sarvESvran who is the controller of all is present everywhere as said in “sarvam vyApya sthitha:” (everywhere pervaded and well situated), saying “He is not here” and hit the pillar (which was declared by himself as the place devoid of emperumAn); emperumAn appeared in that pillar itself instantaneously in a half human and half lion form; Is the greatness (of being partial towards his devotees) of such narasimhan emperumAn who is a great saviour of the nature that it can be analysed and understood?
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.
- engum uLan kaNNan – This is the mistake he committed; he said “sarvESvaran is omnipresent“. He simply repeated the words of krishNa himself. bhagavath gIthA 9.4 “mayA thathamidham sarvam …” (this universe is pervaded by me). bhagavath gIthA 10.39 “na thadhasthi vinA yath syAnmayA” (whatever exists, it does not exist without me).
- enRa maganaik kAyndhu – Even if an enemy utters these words, one should fall at the enemy’s feet too (due to the great meaning of the words); considering the relationship (his own son), he should only praise his son for uttering such wise words; even considering the age too, he should praise due to a young boy saying such wise words; nampiLLai explains this using periya thirumozhi 2.3.8 pAsuram. As it is school-going age as said in “paLLiyil Odhi vandha” (learning in school), whatever recited will be praiseworthy. Further, “than siRuvan” (his own son) – since he is his own progeny, his words should be dear to him. More over,”vAyil Or Ayira nAmam” (1000 names in his mouth) – what he said is the divine name of emperumAn. “oLLiyavAgip pOdha” (recited in a sweet manner) – even if the words are not worthy, since they are said sweetly, they should be praised. “Angu adhanukku onRum Or poRuppilanAgi” (unable to bear those words, right there) – this is called asahyApachAram (offense without any specific reason). “piLLaiyaich chIRi” – he disowned his own son citing the recital of divine names as the only reason. But AzhwAr proclaims such prahlAdhAzhwAn as [his own] “piLLai” (magan – son).
- maganaik kAyndhu – Though his own son, because of recital of divine names of emperumAn, he showed his anger towards prahlAdhAzhwAn.
- ingu … – He pats the nearby pillar and says “if he is everywhere, he should not be absent here” and hits it. As said in periyAzhwAr thirumozhi 1.7.9 “aLandhitta thUNai avan thatta” (he hit the pillar that was built by himself) – since it was built directly under his supervision, one cannot say that “narasimhar was placed inside pillar previously while constructing the pillar”. “avan thatta” (he himself hit the pillar) – if some one else hit the pillar, one may say “the one who hit the pillar hid the narasimhan emperumAn in his hand and sneaked him inside the pillar before breaking it”.
- angu appozhudhE – inside the pillar itself, in the same place. instantaneously – right when prahlAdhAzhwAn vowed the presence of emperumAn everywhere.
- avan vIyath thOnRiya – emperumAn appeared fiercely so that his appearance itself will kill hiraNya kaSipu (due to the fearsome appearance). Seeing narasimhan emperumAn’s roar, angrily folded tongue on top of the lip, reddish angry eyes, raised eyebrows, hiraNya kaSipu melted like a roasted pig since he is gold (hiraNya means gold which melts in heat).
- en singap pirAn perumai – Can the supremacy of narasimhan emperumAn who favoured his devotees, be analysed by some one now?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org