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 fifth pAsuram – AzhwAr meditates upon the great incident of krishNa rescuing vaidhika puthra (son of a brAhmaNa) and becomes satisfied.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nampiLLai‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
idar inRiyE oru nAL oru pOzhdhil ellA ulagum kazhiyap
padar pugazhp pArththanum vaidhikanum udan ERath thiN thEr kadavich
chudar oLiyAy ninRa thannudaich chOdhiyil vaidhikan piLLaigaLai
udalodum koNdu koduththavanaip paRRi onRum thuyar ilanE.
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
idar inRiyE – without difficulty
oru nAL – one day
oru pOzhdhil – at a time (which is in between the completion of one karma (task) and the beginning of the next karma)
ellA ulagum – for all worlds
kazhiya – to go away from
padar pugazh – very famous (due to being surrendered to krishNa)
pArththanum – arjuna
vaidhikanum – and the brAhmaNa
udan ERa – climb along and go with
thiN thEr – the firm chariot (which does not go through any change even while reaching the causal region [paramapadham])
kadavi – ride
sudar oLiyAy ninRa – standing, greatly radiant, changeless
thannudaich chOdhiyil – his own abode which is indicated by the term “param jyOthi” (supremely radiant abode)
vaidhikan piLLaigaLai – the four sons of that brAhmaNa
udalodum – with their unchanged bodies (since paramapadham does not get affected by change in time)
koNdu koduththavanai – brought back and gave them to him [brAhmhaNa]
paRRi – approached and enjoyed
(as a result of that)
onRum – in any manner
thuyar ilan – remain free from worldly sorrows
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn, one day at a particular time (which was in between the completion of one karma (task) and the beginning of the next karma), to go away from all [material] worlds, having the greatly famous arjuna and the brAhmaNa climbing along in the firm chariot, rode it without any difficulty, reached his own greatly radiant abode which is indicated by the term “param jyOthi” (supremely radiant abode), brought back the four sons of that brAhmaNa with their unchanged bodies (since paramapadham does not get affected by change in time) and gave them to him [brAhmaNa]; I approached and enjoyed such emperumAn and (as a result of that) remain free from worldly sorrows in any manner.
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.
- idar inRiyE – without any difficulty
- oru nAL – On a day when the brAhmaNa had taken a vow in a yagya which lasts just one day
- oru pOzhdhil – After completing the morning rituals and before starting the noon rituals
- ellA ulagum kazhiya – to go beyond the AvaraNa sapthaka (the seven layers which surround the material realm)
- padar pugazhp pArththanum – arjuna who is greatly famous for accepting krishNa as all types of relatives as said in mahAbhAratham rAjasUya parvam “yasya manthrI cha gOpthA cha suhruthchaiva janArdhana:” (janArdhana who is the lord of all the worlds and is the minister, protector and friend of arjuna).
- vaidhikanum – A brAhmaNa who has endless attachments towards the divine feet of krishNa
- udan ERa – climb along with him
- thiN thEr kadavi – Having them in the chariot, without disturbing the kAryAkAram (state of being the effect), riding the chariot up to mUla prakruthi (ultimate layer of primordial matter) by giving strength; like even when soil is in the state of a block, the structure of a pot is subtly present [this is an example to explain how bhagavAn managed to bring through the chariot (which is the state of effect) up to mUla prakruthi (which is the state of cause) – an impossible task which is only possible by bhagavAn].
- sudar oLiyAy ninRa – oLi means beauty. the abode which remained infinitely radiant and changeless.
- thannudaich chOdhiyil – His distinguished abode, where his radiance is well spread out. The abode cannot be seen by arjuna and brAhmaNa due to it being the embodiment of the radiance of many millions of sun and moon as said in mahAbhAratham AraNya parvam “athyarkkAnaladhIptham thath sthAnam vishNOr mahAthmana:” (the divine abode of the great vishNu which shines like many millions of sun/moon lit together). So, emperumAn stops them at thamas (mUla prakruthi – at the edge of the material realm), and since it is his own abode, he entered there alone; this abode is such that only dhESika (qualified visionary persons) can enter as fish swims in water.
- vaidhikan piLLaigaLai – the sons of the brAhmaNa.
- udalodum … – He brought back the children without any change from the time they left the material realm, since time does not alter anything in the spiritual realm [the children remained the same way].
- udalodum … – Also explained as – He brought them back with the turmeric which was applied on them, the silk garment they wore, waist string and yagyOpavItham (sacred thread), decorations in their ears etc. nanjIyar asked bhattar “If they were taken away as they were born, would these decorations have been applied?” and bhattar replied “since they are rishiputhrar (children of a sage [the brAhmaNa is explained as a sage who has special powers]), they can be born with these decorations”.
- paRRi … – It is difficult to bring water from ocean to a higher place, but is easy to bring water from a higher place to ocean. Similarly, to bring back any one from paramapadham (spiritual realm) to samsAram (material realm) is not acceptable for emperumAn‘s divine heart. His desire is to bring those in this material realm to the spiritual realm. Unlike the brAhmaNa who forced emperumAn to act against his will, for me who desired to go to paramapadham which is natural for me and pleasing to him – is there any sorrow? The children had to return since their karma (virtues/vices) were not exhausted yet. How did these children enter paramapadham where those who have exhausted their karma can only enter? This is because, the divine consorts wanted to manifest their independence [to see krishNa] and thus brought them over there. Unlike them [he is desiring with full heart to go to paramapadham unlike the children who were forcefully taken there], AzhwAr says “I started in thiruviruththam 1 ‘inninRa nIrmai iniyAm uRAmai‘ (I cannot tolerate this lowly samsAram any more) and concluded in thiruvAimozhi 10.7.10 ‘mangavottu’ (Please agree to remove all my material attachments) – manifesting my detachment in samsAram; my devotion towards bhagavAn has grown as in thiruvAimozhi 7.3.6 ‘kAdhal kadalin migap peridhAl‘ (my love is greater than the ocean), thiruvAimozhi 7.3.8 ‘maN thiNi gyAlamum Ezh kadalum nIL visumbum kazhiyap peridhAl‘ (my love is greater than the world, seven oceans and great sky) and thiruvAimozhi 10.10.10 ‘adhanil periya ennavA‘ (my love which is greater than chith (sentient beings), achith (insentient beings) and ISwara (supreme lord)). As I desire to go to paramapahdam with great love, I have no sorrow”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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