thiruvAimozhi – 3.8.9 – koLvan nAn

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Full series >> Third Centum >> Eighth decad

Previous pAsuram

vamana-mAnuri

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “When will I unite with you who knows how to protect his devotees and how to eliminate their hurdles?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will reach you who is the eliminator of all hurdles?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

koLvan nAn mAvali! mUvadi thA enRa
kaLvanE! kanjanai vanjiththu vANanai
uL vanmai thIra Or Ayiram thOL thuNiththa
puL vallAy! unnai engyAnRu porundhuvanE?

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

mAvali – ‘Oh mahAbali!
nAn – I
mUvadi koLvan – will accept three feet [of land]
thA – give’
enRa – saying so (attracted him by his childish speech)
kaLvanE – being mischievous
kanjanai vanjiththu – cheating kamsa so that his mischievous thoughts will die with him
vANanai – bANa
uL vanmai thIra – to destroy his inner strength
Or thOL Ayiram – unparalleled thousand shoulders/hands
thuNiththa – cut off
puL vallAy – Oh rider of garuda!
unnai – you (who is able to eliminate the enemies of your devotees)
engyAnRu porundhuvan – when will I reach?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh rider of garuda who mischievously said to mahAbali “Oh mahAbali! I will accept three feet [of land]; give”, who was cheating kamsa so that his mischievous thoughts will die with him, who cut off the unparalleled thousand shoulders/hands of bANa to destroy his inner strength! When will reach you?

vyAkyAnams (commentaries)

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.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • koLvan – Like the intelligent ways of people of kEraLa, emperumAn (going in to that region) said “I will not leave without accepting from you”. Alternatively – Looking at vAmana’s humble appearance, mahAbali thought “It will be nice if he accepts something from me” and knowing mahAbali’s thought, vAmana said “I will accept”. Another explanation – Looking at vAmana’s appearance which manifested nairapEkshyam (disregard, not expecting anything), mahAbali thought “Would he not accept something from me?” and vAmana said “Don’t think like that. I am expecting something from you”.
  • nAn – Me who will not leave without accepting from you.
  • mAvali – Since he came to beg for alms on the same day he was born, vAmana does not know how to address benevolent kings [so he calls out “mAvali” by name]. Before his birth, [since there is no one greater than him] there is no reason for him to glorify others; after taking birth, since he immediately arrived here for alms, he did not have time to learn [so he called the king just by his name]. As mahAbali was only praised by others and never called by name, hearing his name, he noticed the beautiful child, and joyfully asked “What do you need?”.
  • mUvadi – [three feet of land] Since those who accept from him never asked for such insignificant gift, he remained indifferent; vAmana said “Don’t be like that. Give me now”.
  • enRa kaLvanE – indhra surrendered to bhagavAn. A generous person have snatched his kingdom; thinking “I cannot destroy him like I destroyed rAvaNa et al since he is having some pseudo virtue [of being generous]. But indhra is begging for my help; how can we solve this issue?”, he assumed the form of a needy person, and attracted mahAbali by his beautiful appearance and sweet talks, even though mahAbali advised by sukrAchArya et al saying “he has arrived to fulfil the desire of dhEvas” – AzhwAr is saying “kaLvanE” due to all these mischievous activities.
  • kanjanai vanjiththu – kamsa being krishNa’s maternal uncle, placed the kuvalayApIda elephant and the wrestlers at the gates as if they stood there by mistake, and stood there pretending to be crying for krishNa; destroying all of those and such kamsa so that his evil thoughts are buried with him.
  • vANan … – emperumAn who arrived for vaiyALi (a joy ride) on periya thiruvadi (garudAzhwAr) and eliminated the inner strength immediately for bANa who held on to a kshudhra dhEvathA [petty deity – rudhra, the subordinate deity of emperumAn for annihilation]; bANAsura remained fearless after surrendering to rudhra as pure devotees would be fearless after surrendering to bhagavAn as said in thaiththiriya upanishath “atha sO’bhayangathO bhavathi” (jIvAthmA remains fearless after attaining paramAthmA).
  • Ayiram thOL thuNiththa – Since bANa became prideful, emperumAn abandoned him [and thereby his hands were cut off].
  • puL vallAy – Like vAL vallAy (expert in using the sword), thOL vallAy (expert in using the shoulder strength) etc., puL vallAy means one who is expert in riding the garuda.
  • unnai engyAnRu porundhuvanE – After acquiring knowledge about the true nature of the self, it appears that we [were once united with him and now we] have separated from him. After acquiring true knowledge about self, being with the material body is like pirAtti (sIthA) remained in separation in aSOka vana (forest) as said in SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAgavENAham” (I am not different from SrI rAma, like the rays of the sun). After acquiring true knowledge, the state of being in this material world since time eternal, looks like something which occurred accidentally. One should not lose this opportunity looking at your nature of being omniscient, omnipotent and having many auspicious qualities; and my nature is such that I should not lose you; in this case, please tell me “when will I unite with you?”. While servitude is inseparably present in all AthmAs, they are categorized as nithya (eternally free), muktha (once bound, now liberated) and badhdha (bound in the material relam) – similarly there is categorization in the divine consorts of emperumAn also. “ananyA” (not different) can be said to all AthmAs when the true nature of self is realized.  Once, he [nanjIyar/nampiLLai] casually explained this – [When SrI mahAlakshmi is explained as part of bhagavAn in some parts of SASthram, why is she identified as part of jIvAthmAs?] When bhEdham (difference) is explained between ISvara and his consorts, it explains that like all jIvAthmAs who are different from bhagavAn, the consorts are also different; where aikyam (unity/similarity) is explained, the ultimate state of pArathanthriyam (total dependence) is explained [i.e., their thoughts/speech/actions are perfectly harmonious with emperumAn that there is no difference between them].
  • Ayiram thOL … – bANAsura was bewildered and considered himself very strong due to having thousand hands. Oh emperumAn who removed those extraneous hands and left him with just the apt (two) hands!”. He is said in thiruchchandha viruththam as “Ayiram karam kazhiththa Aadhi mAl” (the primordial lord who eliminated the thousand hands).
  • unnai engyAnRu porundhuvanE – When will I reach you who eliminated the hands of bANa and made him helpless?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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