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 sixth pAsuram – AzhwAr becomes delighted saying “narasimha is enjoyable for me in all manner like he is enjoyed by nithyasUris [eternally free souls of paramapadham]; I will not have any one other than him as my dhAraka (that which sustains) etc forever”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “I will not have any one other than the one [narasimha] who has no hesitance/lethargy in helping his devotees, as my goal at all times and in all manner”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
nampiLLai says “Instead of being like samsAris, who wait for advice from others, I will be like nithyasUris who do not wait for others’ advice [to serve/enjoy emperumAn], will not consider any one other than narasimha [as done by nithyasUris] as my dhAraka etc., forever”.
thORRak kEdavai illavan udaiyAn avan oru mUrththiyAych
chIRRaththOdaruL peRRavan adik kIzhp puga ninRa sengaNmAl
nARRath thORRach chuvai oli uRal Agi ninRa em vAnavar
ERRaiyE anRi maRRoruvarai yAn ilEn ezhumaikkumE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
avai – as in the other entities
thORRak kEdu – birth and demise
illavan – being the one who is not having
udaiyAn – being the one who is having (appearance and disappearance during specific times as required for his devotees)
avan – one who is well established in pramANams (authentic scriptures)
oru – distinguished (which is not seen in this world)
mUrththiyAy – in the form of narasimha
sIRRAththOdu – with anger (for hiraNya kashyap)
aruL peRRavan – prahlAdha who received his blessing
adik kIzh – under his divine feet
puga – to take shelter
ninRa – stood (in an easily approachable manner for prahlAdha)
sem kaN – reddish eyes
mAl – having vAthsalyam (motherly affection)
nARRath thORRach chuvai oli uRal Agi ninRa – being the controller of all entities which have gandha (fragrance), rUpa (form), rasa (taste), Sabdha (sound) and sparSa (touch sensation)
em vAnavar ERRaiyE anRi – other than the one who is enjoyable for us in the same way he is enjoyed by the nithyasUris
yAn – I
ezhumaikkum – forever
maRRu oruvarai – any other person
ilEn – won’t have (as the goal)
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is the one who is having (appearance and disappearance during specific times as required for his devotees) and is not having birth and demise as in all other entities; he is well established in pramANams (authentic scriptures); such emperumAn stood (in an easily approachable manner for prahlAdha) in the distinguished form of narasimha with reddish eyes, motherly affection [towards prahlAdha] and anger (for hiraNya kashyap) to prahlAdha who was blessed by him and was looking to take shelter under his lotus feet. Other than the emperumAn who is the controller of all entities which have gandha (fragrance), rUpa (form), rasa (taste), Sabdha (sound) and sparSa (touch sensation), who is enjoyable for us in the same way he is enjoyed by the nithyasUris, I won’t forever have any other person [as my goal].
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.
- thORRak kEdu avai illavan – One who does not have uthpaththi (birth), vinASam (demise). This is a sample for shadbhAva vikAram (six types of changes).
- udaiyAn – One who has all those entities which undergo birth and demise, at his disposal. nirUpAdhika SEshi (the unconditional [supreme] lord [of everyone]).
- avan oru mUrththiyAy – One who does not have birth which is triggered based on karma (virtues/vices), assuming distinguished forms (incarnations) for the purpose of his devotees.
- oru mUrththi – unparallelled, [and due to being unparallelled] very distinguished narasimha [with human body and lion head]. Isn’t he glorified as in nAnmugan thiruvanthAdhi 22 “azhagiyAn thAnE ari uruvan thAnE” (He is the most beautiful one, he is the lion-headed one).
- sIRRaththOdu aruL peRRavan – Having anger and mercy at the same time is even more amazing than a unique form with a mixture of narathvam (being a human) and simhathvam (being a lion).
- sIRRAm … – While he is manifesting anger towards hiraNya, he stood so that SrI prahlAdhAzhwAn who is the target of his mercy can take shelter of his divine feet. It means prahlAdha received bhagavAn’s mercy, while bhagavAn was angry. Like hiraNya was the target of bhagavAn’s hatred, prahlAdha was the target of his mercy. It is also explained as “avan oru mUrththiyAych chIRRaththodu” (emperumAn in a distinguished form, with anger).
- adik kIzhp puga ninRa sem kaN mAl – When emperumAnAr was questioned by some “While emperumAn was angry towards hiraNya, how was he approachable for SrI prahlAdhAzhwAn?”, he mercifully explained “though a lioness would be angry towards an elephant, it will still be nursing its cubs at the same time [similarly emperumAn showing anger and mercy at the same time towards different individuals]”. He also explained “If bhagavAn out of motherly affection towards his devotees, became angry towards the enemies of his devotees, would he show that anger towards his devotees themselves?”.
- sem kaN mAl – [reddish eyes] is due to both reasons [anger and mercy]. It will be reddish due to anger towards hiraNya and also due to motherly affection towards SrI prahlAdhAzhwAn.
- mAl – [two meanings – greatness, affection] Explaining the supremacy of bhagavAn which makes him unapproachable for hiraNya as said in narasimha manthram “… mahAvishNum …” (The supreme lord – mahAvishNu); it also explains his mad affection towards SrI prahlAdhazhwAn who can easily approach him.
- nARRam … – nARRam – gandham (fragrance). thORRam – rUpam (form). suvai – rasam (taste). oli – Sabdham (sound). uRal – sparSam (touch).
- Agi ninRa – He became all these Sabdham etc, for me.
Like for whom?
- em vAnavar … – Like he is every enjoyable aspect for nithyasUris.
- maRRu … – I will not have any one else as the goal.
How many baths (days) will this last?
- ezhumaikkumE – Forever. When he behaves with me as he would behave with nithyasUris, would I consider anything else as enjoyable? Only if they consider some one other than him as enjoyable, I would do the same.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org