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 fourth pAsuram – AzhwAr says “I approached emperumAn who showed that the dhEvathAntharams (other dhEvathAs) are not real protectors of those who took shelter of them, and became completely free from all sorrows”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “I who have taken shelter of emperumAn who is the eliminator of hurdles that stop our enjoyment and who never abandons his devotees, am free from all sorrows”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Fourth pAsuram – AzhwAr says “I approached emperumAn who showed that the dhEvathAntharams (other dhEvathAs) are not real protectors of those who took shelter of them and emperumAn himself will never abandon those who took shelter of him, and I have no sorrows”.
parivinRi vANanaik kAththumen(Ru) anRu padaiyodum vandhedhirndha
thiripuram seRRavanum maganum pinnum angiyum pOr tholaiyap
poru siRaip puLLaik kadAviya mAyanai Ayanaip poRchakkarath(thu)
ariyinai achchudhanaip paRRi yAn iRaiyEnum idar ilanE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
anRu – that day (when krishNa himself arrived for anirudhdha, his grand son)
vANanai – of bANAsura
parivu inRi – removing the sorrows
kAththum – will protect’
enRu – saying flowery words
padiyodum – with weapons
vandhu edhirndha – came and stood against
thiripuram seRRavanum – rudhra who is proud about destroying thripura (the three towns)
maganum – his son, subrahmaNya who is having the greatness of being the commander-in-chief of the army of dhEvathAs (celestial beings)
pinnum – further
angiyum – agni (who resembles rudhra in his anger)
pOr tholaiya – run away saying “we will never fight again”
poru – attacking
siRai – having divine wings
puLLai – periya thiruvadi (garudAzhwAr)
kadAviya – rode
mAyanai – amazing personality
Ayanai – in the guise of incarnation, one who positions himself in a lowly stature (as a cowherd boy)
pon – attractive [like gold]
sakkaraththu – having divine disc
ariyinai – destroying the enemies
achchudhanai – achyutha (one who does not abandon his devotees)
paRRi – attain
yAn – I (who am enjoying)
iRaiyEnum – even a little bit
idar ilan – have no sorrows
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
On that day (when krishNa himself arrived for anirudhdha, his grand son), rudhra who is proud about destroying thripura (the three towns) came and stood against krishNa saying “I will protect bANAsura removing his sorrows” along with his son subrahmaNya who is having the greatness of being the commander-in-chief of the army of dhEvathAs (celestial beings) and agni (who resembles rudhra in his anger), and krishNa the amazing personality in the guise of incarnation, one who positions himself in a lowly stature (as a cowherd boy) having the attractive divine disc and riding periya thiruvadi (garudAzhwAr) who is having attacking divine wings, made them all (rudhra et al) run away saying “we will never fight again”; I who enjoy such emperumAn who destroys the enemies and never abandons his devotees, have not even a little bit of sorrow.
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.
- parivu inRi … – When krishNa brought his army to rescue anirudhdhAzhwAn, bANa went to rudhra and said “krishNa has arrived to fight us”. rudhra replied “I will protect you to ensure that even the flower on your head does not lose its freshness”. He said that like a person who would speak about his chivalry from inside his own house [instead of being in the battle field]; is he saying like SrI rAma who vowed in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (this is my vow)?
- anRu – when anirudhdhAzhwAn was imprisoned.
- padaiyodum vandhedhirndha – rudhra as said in thiruchchandha viruththam 71 “muNdanIRan” (bald headed, having applied ashes all over his body), thinking that he is sure to win, brought along his army to see his victory. padai also means weapons. SrIvishNu purANam “pAravaSyam samAyAthaS SUlee” (rudhra who is holding the trident became unconscious on hearing the various sounds made by krishNa).
Why did rudhra come with weapons to fight krishNa who should be worshipped by performing an anjali (folded palms) to manifest one’s emptiness [when it comes to protecting oneself]?
- thiripuram seRRavanum – Due to rudhra having great pride from thripura dhahana (burning down the three towns) incident. As emperumAn took 8 forms while churning the ocean and helped dhEvas, he also helped rudhra during thripura dhahana incident by being the strength in the bow, firmness in the bow-string, sharpness in the arrow and the antharAthmA (in-dwelling supersoul) for rudhra himself, won over the enemies and destroyed the three towns. Ignorant persons who did not understand all of these, praised rudhra saying that he burnt down the three towns and rudhra became bewildered hearing that, came to fight krishNa thinking “If I can burn down the three towns, why can’t I defeat krishNa?”. By this it is explained that rudhra will abandon his devotees and run away when in danger [what is said for rudhra applies to all other dhEvathAs] and sarvESvaran will protect his devotees at all times.
- maganum – subrahmaNya who is the son of rudhra and who performed brave acts while being very young unlike his father [who performed brave acts at a matured age], who is like a brave young commander-in-chief of celestial beings.
- pinnum angiyum – Further 49 agni (fire dhEvathAs).
- pOr tholaiya – to be destroyed in the battle
- poru siRaip puL … – The amazing lord who can ride garudAzhwAr whose wings attack the enemies. Here “amazing” aspect is – krishNa severing bANa’s hands, making him lord-less [by driving away rudhra] and himself becoming the lord for bANa and his country. He is glorified in thiruchchandhaviruththam as “vANan Ayiram karam kazhiththa AdhimAl” (the primordial lord who severed bANAsura’s thousand hands).
- Ayanai – rudhra lost without giving up his stature [as dhEvathA]; emperumAn won even in a lowered stature as a cowherd boy.
- poRchakkaraththu ariyinai – holding the divine disc which is attractive to favourable ones [devotees] and being invincible for enemies. SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO jAnE thvAm purushOththamam” (rudhra says – Oh krishNa! Oh krishNa! mighty-shouldered! I know your nature of being the purushOththama and controller of all). rudhra understood krishNa’s supremacy only after seeing his mighty shoulders [and their act in battle].
- achchudhanai – One who does not abandon his devotees. rudhra abandoned his devotee bANa and ran away from the battle field. But emperumAn is explained in periya thirumozhi 5.1.7 as “sadaiyAnOda adal vANan thadam thOL thuNiththa thalaivan” (the leader who severed the wide shoulders of bANa while rudhra (one who is with matted hair) ran away). thalaimai (greatness) indicates emperumAn’s severing of hands and not taking his life. Since krishNa took the arrows on his chest for anirudhdhAzhwAn, there is nothing wrong in saying “emperumAn is the refuge for his devotees”.
- paRRi yAn iRaiyEnum idarilanE – After holding on to him, I don’t even have a little bit of sorrow [unlike anirudhdha who had a little bit of sorrow for being imprisoned for a few days]; Since, anirudhdha is his grandson, he was imprisoned for few days; since I took shelter of him saying “adiyEn” (dhAsan – servitor), I don’t even have to go through such suffering.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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