SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
As said in ‘mana:pUrva: vAk uththara:’, as his mind is full of emperumAnAr, the one related to that which is the speech, became interested in saying about emperumAnAr, and so amudhanAr is joyful about it.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram he talked about his mind’s fulfillment of getting emperumAnAr, and in this one he focuses on talking about his speech getting such fulfillment. emperumAnAr who is distant to those who steal their AthmA that is who do not surrender to the divine feet of krishNan – who finished ill-natured kamsan and who is the friend of nappinnai pirAtti who is having very delicate divine feet – my speech would not praise anyone other than such emperumAnAr – so I got the benefit of my speech now, says amudhanAr getting very thankful.
nenjil kaRai koNda kanjanaik kAyndha nimalan, nangaL
panjith thiruvadi pinnai than kAdhalan, pAdham naNNA
vanjarkku ariya irAmAnusan, pugazh anRi en vAy
konjip parava killAdhu enna vAzhvu inRu kUdiyathE 28
Word by word meaning (given by maNavALa mAmunigaL)
kAyndha nimalan – He who does not have any blemishes/shortcomings
kAyndha – raged
kanjanai – at kamsan
kaRai koNda – who was having rage
nenjil – in his heart as said in ‘theeya pundhik kanchan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5]’ ((Hey krishNa! kamsan who is of wretched mind is being angry about you) ;
kAdhalan – and He who is friendly
pinnai than – towards nappinnai
nangaL – (our nappinnai) who is loving towards the devotees, and who is
panji thiruvadi – as said in ‘panchiya mel adip pinnai [periya thirumozhi – 3.4.4]’(for nappinnai pirAtti who has got cotton like soft divine feet), having cotton-soft divine feet;
iRAmAnusan – emperumAnAr
ariya – who is hard to access
vanjarkku – for those thieves of AthmA, who
naNNA – do not surrender to
pAdham – (such krishNan’s) divine feet;
en vAi – my speech
konjip parava killAdhu – would not free up to speak about
pugazh anRi – anything other than the divine feet (of such emperumAnAr);
inRu kUdiyadhu vAzhvu – now this kind of great life has come together for me
en – and that is wonderful!
‘nimalan´ – When there is a general way to describe it as the connection as in ‘dhEvAnAm dhAnavAnAncha sAmAnyam adhidhaivatham’ (krishNan is the god for both dhEvas and asuras), he killed kamsan only because kamsan is the enemy of His devotees – emperumAn’s purity/neutrality is established thus.
kaRai – black -> indicates rage/anger.
or, kaRai – blemish -> that which was present in kamsan’s mind.
konji – explains in a partial way about something – cannot complete. (killAdhu – will not praise even a little, about others).
nenjil kaRai koNda kanchanai – kamsan, starting from the day the asarIrI (divine prediction) sounded to him, had kept the anger in his mind. Since that anger is due to his thamas, it is considered as a blemish/black. As said in ‘theeya pundhik kanjan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5]’ ((Hey krishNa! kamsan who is of wretched mind is being angry about you),, the kamsan who is having anger in his heart. Then the vyAkyAnam quotes from SrIvishNu purANam giving in detail about kamsan’s words to his men and women about killing krishNan – such was the depth of his anger.
kAyndha – easily finished that kamsan (here too it describes how krishNan pulled down kamsan from his throne and finished him using his hands).
nimalan – such krishNan not having any blemishes; it is not like there was some blemish earlier and got it removed; he has got inborn purity; he is opposite of impurity;
Or, there was one blemish, that he had tolerated after knowing that his parents are in prison – then, after killing kamsan and freeing his parents, he removed that blemish from himself. It is said, ‘thanthai kAlil vilangu aRa vandhu thOnRiya thOnRal [periya thirumozhi – 8.5.1]’ ((my mind is going) after kaNNa pirAn who incarnated and removed the shackles of his father).
Or, as said in ‘adiyArkku ennai At padhuththa vimalan [amalanAdhipirAn – 1]’ (The unblemished one who made me subservient to His devotees), since He made him (amudhanAr) to be dedicated only to emperumAnAr, he is praising krishNan as ‘nimalan’.
nangaL panjith thiruvadi pinnai than kAdhalan – nangaL panjith thiruvadi – As said in ‘panjiya melladip pinnai [periya thirumozhi – 3.4.4]’ (for nappinnai pirAtti who is having cotton-soft divine feet), she having delicate feet like soft cotton. Or, since she is having such a delicate feet like a flower, if she walks on the rough surface of the earth then her feet might not tolerate it; so thinking, she walks around by stepping on to soft cotton – having such divine feet.
pinnai than – that is the nappinnai pirAtti having such delicate divine feet.
pinnai than kAdhalan – like me we have done numerous bad deeds that makes emperumAn punish us; she makes him pardon us, and to make us surrender to him she takes many incarnations along with Him – so thinking that she is there for us only, amudhanAr says ‘nangaL’ (our).
So it says about emperumAn as the lover of nappinai pirAtti who is having very delicate divine feet who had incarnated for the sake of saving the devotees.
In janaka rAjan’s kingdom there was a leader of cowherds called kumban whose seven bulls due to their demonic force were roaming around and troubling the people; janaka rAjan called up kumban and threatened him about this; kumban replied that he has got a daughter called nappinnai, and he has taken a vow that whoever kills these bulls would marry his daughter; hearing this, since kumban is his maternal uncle, krishNan went to his place, saw nappinnai and fell in love with her; since the bulls were the hurdles for getting her, he hugged those bulls by the neck and killed them – based on this, amudhanAr is referring to krishNan as ‘kAdhalan’ (lover). nammAzhvAr too divined this as ‘thaLavEzh muRuval pinnaikkAy vallAn Ayar thalaivanAy iLA ERu Ezhum thazhuviya endhAy [thiruvAimozhi – 1.5.1]’ (you being at the disposal of nappinnai pirAtti who is having a gentile smile like jasmine, you came as the famous leader of the cowherds, (and to get nappinnai) you embraced and killed the seven youthful bulls; Oh master!). Such krishNan’s …
pAdham naNNA vanjarkku – … divine feet is not surrendered to by imposters; if He says ‘thvammE’ (you are my property), then they would reply ‘ahammE’ (I am my own, independent) – such thieves of AthmA. gIthAchAryan too said about the four types of ill people who do not surrender to his feet;
ariya irAmAnusan – emperumAnAr who is hard to get for such people;
pugazh anRi – in the previous pAsuram without looking at my blemished mind emperumAnAr accepted me and entered my mind while considering those blemishes of mine as something enjoyable – which highlighted his auspicious qualities of vAthsalyam, sauSeelyam, etc. Except the qualities of such emperumAnAr –
en vAy – the speech of me who was opposing all these days,
konjip parava killAdhu – would not stoop down to praise others; would not free up to talk about other things and let the mind be spoiled; konji – to imply cannot fully talk about it.
enna vAzhvu inRu kUdiyadhE – seeing himself gaining this excellence, he is very thankful that such unattainable has been attained;
By irAmAnusan pugazh anRi he implies that he would not praise the auspicious qualities of even emperumAn, thus showing his charama nishtai (ultimate state of being subservient to His devotees).
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
kARai – kamsan got the anger well set in his mind about krishNan, where it should have had devotion; if that anger was only at the level of speech (but not in the mind), kaNNan would not have killed him; only when He goes in to check and realizes that there is not a chance of one becoming amicable to Him does He decide to kill. For Him to accept, just the outside signs would do; nammAzhvAr too said ‘poyyE kaimmai sollip puRamE puramE Adi meyyE peRRozhindhEn [thiruvAizmozhi – 5.1.1]’ (even though I was falsely saying that you are my master and was saying that without any conviction, and was involved in material pleasures, I ended up getting the same result as of your true devotees);
but when discarding someone, He does not look only at their outside signs, but goes all the way into their hearts and finds out whether there is any liking towards Him, and only in the absence of it does he discard them;
As said in vyAkyAnams, ‘kaik koLLum idaththil kazhuththukku mElE amaiyum; kai vidum idaththil agavAyil uNdenRu aRindhAl alladhu kai vidAn’ (to accept some one, just their words of acceptance would do; whereas unless he knows that internally they have the disinterest, he would not discard them);
kanjan – This word is a changed form of kamsan. But considering the word kanjan as thamizh itself to mean someone who does not enjoy even though he possesses wealth, here kamsan had gotten kaNNan in his kingdom but he did not enjoy that wealth – kaNNan had to leave for thiruvAyppAdi.
Whereas kamsan sent pUthanA and others to kill krishNan without proper reason and he caused ‘asahya apachAram’, which is the ‘kaRai’ (blemish/black mark) in him, krishNan too killed kamsan but He is said as ‘nimalan’ (unblemished), because He killed kamsan for his troubling of His devotees.
Unlike chakravarthi thirumagan who had to use various ways (like sending hanuman to lanka who destroyed the place, etc.,), as referred in ‘vALiyinAl mALa munidhu [periya thirumozhi – 2.2.3]’ (using the arrow you finished by showing your anger), here kaNNan just got angry and finished off kamsan by pulling his hair and pushed him down, fell on him and killed him, and he became pure, so it says ‘kAyndha nimalan’.
This is also shown in the vyAkyAnam of ‘ponnan paimpUN, nenjidandhu, kurudhi uga ugir vEl ANda nimalan [periya thirumozhi – 3.4.4]’, where it is said, ‘(unlike chakravarthi thirumagan) fighting by sending his people, finishing by weapons, etc., krishNan killed the enemy of his devotees by touching him by his hands and by the spear-like nails had finished him, and got the purity based on that’.
nangaL – since by her beautiful form she attracts emperumAn and makes him not see our mistakes, and makes us who are of bad deeds to easily without hesitation surrender to kaNNan, she shows her love towards us, so, amudhanAr says ‘nangaL’ (our).
For emperumAn there are three wives – SrIdhEvi, bhU dhEvi, and (nap)pinnai (neeLA dhEvi). They connect the AthmAs to emperumAn. SrIdhEvi would say to emperumAn that there are no one who would not do any mistakes, and would keep the anger of emperumAn under check; bhU dhEvi would not only control his anger but make Him patient towards us; but why see and then tolerate it? Why should we let Him even see those mistakes? Thinking so, nappinnai pirAtti would keep Him engaged with her by attracting Him and making Him not even see our mistakes, and would connect Him with us – that is nappinai pirAtti; this is said by vEdhAnthAcharyar in dhayA sathakam too.
As nappinnai created love towards her by her cotton-soft divine feet, He wanted to make that motherly-heart happy, and so He showed his divine feet to the people to make them have devotion towards Him; instead of holding on to that feet, those who said they are independent of him – having such mind is the vanjam of those who were opposed to his relationship with them.
That is, only those who realize about their nature and agree to be subservient to Him, are eligible to be able to reach emperumAnAr.
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Translation: raghurAm SrInivAsa dasan
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