Daily Archives: April 22, 2017

thiruvAimozhi – 4.10 – onRum dhEvum

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Fourth Centum

Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, after thinking “it is better to die than being amidst avaishNavas”, asks emperumAn “you mercifully finish me”, and as he did not oblige, AzhwAr thought “since I have no means to give up my association with them, let me convert them as vaishNavas and live with them” and instructed to them about the supreme lordship and easily approachable nature of emperumAn and instructs them “You take shelter of such emperumAn”. In the perspective of AzhwAr who is seeing and being together with emperumAn and being blissful due to such union, and being compassionate towards the AthmAs (souls) who are missing out on emperumAn, he mercifully instructs them “you take shelter of emperumAn”.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In tenth decad – AzhwAr, previously prayed attainment of bhagavAn after meditating upon the faults of this material realm, and [now] has become satisfied having seen the goal, i.e., the supreme state of emperumAn as manifested by him and thought “the samsAris (materialistic people) cannot miss out on this supremacy of emperumAn” and highlights the following aspects, setting out to instruct his supremacy which is the ultimate goal:

  1. his being the cause of all, which helps him establish his supremacy
  2. his being with eternal auspicious qualities which matches his being the cause of all
  3. his protection of the created entities highlighting his supremacy
  4. his supremacy which is well revealed
  5. the revelation of his great simplicity which well explains his supremacy
  6. the ability to control the material world
  7. his having garuda as flas mast, which well reveals his supremacy
  8. his being the power-giver for all the other dhEvathAs
  9. his divine abode being the target of knowledge for those who are seeking upliftment
  10. that the service rendered at the divine feet of emperumAn who is sarvaSarIrI (having everything as his body), is the desired goal

Meditating upon these aspects, AzhwAr concludes by explaining how emperumAn‘s pleasure is the only goal for this AthmA, due to emperumAn being the ultimate goal, and his ultimate enjoyable nature.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

As in a land, when one side is barren and other side is fertile, while the nithyavibhUthi (paramapadham – spiritual realm) and nithsasUris (eternally free souls in paramapadham) are fully engaged in bhagavath anubhavam (enjoying bhagavAn), the residents of this desert like samsAram (material realm) are attached to sensual pleasures and having such gains and losses as joy and sorrow and being distressed turning away from bhagavAn – meditating upon this, AzhwAr decides to reform them and is thinking “why should we worry when sarvESvaran exists?”, prays at the divine feet of emperumAn “While your highness is present, can you let these AthmAs suffer? you should reform them too and bring them into the ideal path” and emperumAn replies “this is not my fault; they are not achith (insentient entities) where I can use them as I desire, and they are chEthanas (sentient entities) and should have the attachment towards me to attain irrevocable liberation; I too like you, tried my best and returned with teary eyes, being unable to uplift them”. AzhwAr then asks “Though they don’t have the attachment, and since desire is the only expectation to attain the [ultimate] benefit, why can’t you yourself create such desire in them?” and forces emperumAn like udhanga did. After the mahAbhAratha battle ended, when krishNa arrived after helping pANdavas defeat dhuryOdhana and his army, udhanga, being partial towards dhuryOdhana and his brothers, asked krishNa “While you are commonly related to both pANdavas and kauravas, you were partial towards pANdavas and destroyed dhuryOdhana et al”, krishNa replied “I tried to mediate as best as possible, but dhuryOdhana et al said ‘we will not live if pANdavas lived happily’ and only then I destroyed them”. udhanga further asked “as you are the controller of all, why did you not create the desire in them to live peacefully?”. emperumAn replied to AzhwAr “As they are chEthanas, I have to bestow the benefit only based on their desire; let that be; there is no loss for you; you see the divine abode where I am going to carry you and place you” and showed him paramapadham and AzhwAr became grateful seeing that – this is what happened in previous decad; further, in this decad, due to his great compassion, he tries to reform the samsAram which was even given up by sarvESvara.

AzhwAr desired to uproot the samsAram [materialistic existence]; the root for samsAram is two fold – attachment towards other dhEvathAs and lack of knowledge in supremacy of bhagavAn; for that, AzhwAr is instructing about supremacy of bhagavAn. [Is there any use of such instructions?] embAr, having learned all vEdha SAsthrams, still unable to determine “who is supreme”, thought “is there any knife that cannot cut a root vegetable, is there anyone who is not worshippable by me?” and bowed in front of any one he saw; and [the Acharyas] will mercifully explain “among emperumAnAr‘s followers, even those ladies who have not taken up formal education, will consider dhEvathAntharams (other dhEvathAs) as a stone which is part of building stove in the kitchen, due to knowing the principle explained in this decad” [As SAsthrams explain the glories of SrIman nArAyaNan as well as other dhEvathAs, they could lead to confusion even for great scholars. But as thiruvAimozhi simply explains the glories of SrIman nArAyaNa, the principle is very clear for everyone to understand]. embAr [subsequently] said “thruNikrutha virnchAdhi” [In comparison to taking shelter of SrI rAmAnuja‘s divine feet, even [the post of] brahmA et al are considered as grass only”. [nampiLLai explaining the attitude of materialistic people who refuse to accept bhagavAn’s supremacy] kArthavIryArjuna, a great king, while ruling over his kingdom, if anyone thinks about engaging in sinful activities, he would right away appear in front of them with his bow and arrow and avert such sinful acts – scholars of vEdham would agree to this fact; while chEthanas (sentient beings) accept whatever is done by a lowly human king, they will question if it is attributed to sarvEsvara who is omnipotent, omnipresent, will pervade everywhere and protect everyone. These people will agree if it is said “jAthi vyakthithORum parisamApya varthikkum” (the category/species of an entity pervades all through the entity) and will say “yes, it is reasonable for an achith entity (jAthi which is an insentient aspect) to pervade all through the body” but when it is said “the supreme lord will pervade everywhere”, they will doubt that principle and refuse to agree.

In the first thiruvAimozhi (decad) 1.1, for his own experience, AzhwAr meditated upon emperumAn‘s supremacy which was revealed by emperumAn himself and explained it as mentioned in Sruthi (vEdham) as in thiruvAimozhi 1.1.7 “uLan sudar migu suruthiyuL” (bhagavAn is present in the radiant vEdham); realising that his own experience could be useful to others, he thought “since they are chEthanas, this is enough for them [to be reformed]” and explained emperumAn’s supremacy as done in ithihAsams and purANams in thiNNan vIdu, 2.2 decad; but since they did not get reformed even by that, AzhwAr thought “let me instruct emperumAn’s supremacy to them [again]”, and as part of that, in this decad, AzhwAr eliminates any doubt on any other dhEvathA having supremacy and establishes bhagavAn’s supremacy.

In the first thiruvAimozhi (decad) 1.1, AzhwAr mercifully explained bhagavAn‘s supremacy in paramapadham; but that was beyond the reach of samsAris [worldly people of this material realm]; so, he then mercifully explained bhagavAn’s supremacy in his incarnations in 2,2thiNNan vIdu” decad; even that was beyond the reach of those who are living subsequent to those ancient times; those two were difficult to reach due to gap in dhESa (place) and kAla (time); to eliminate those shortcomings. as said in thirunedunthANdagam 10 “pinnAnAr vaNangum sOdhi” (the radiant form which is worshipped by future [all] times), here AzhwAr is mercifully explaining emperumAn‘s supremacy in archAvathAram which is easy to behold for people of all times.

Now, what is the method pursued by AzhwAr to reform them? While everyone desires to have joy and be free from sorrow, but as one does not acquire the desired joy and gets the undesired sorrow, it is to be admitted that “there is a controller who makes people go through these joy and sorrow at specific times”. Why is that needed? Why can’t we just say that puNya (virtues) and pApa (vices) are the causes for joy and sorrow respectively, and they themselves could control these? When we look at the nature of those puNya and pApa karmas, they are achEthana (insentient) and as they are different types of activities, they will be finished when the action is completed; when it comes to wood carving, without the carpenter, as the machines and tools are of no use, even for these puNya and pApa, without the presence of a sentient being, they themselves cannot give the fruit of the actions; now, more than imagining a principle called “apUrvam” and saying “this invisible component will bestow the result based on one’s action”, it would be better to say “after a paramachEthana (supreme sentient being) contemplates about the actions, the results are bestowed based on his condemnation or mercy”.

Now, who is that paramachEthana (supreme lord)? What are his nature and characteristics? What are his activities? These should be known through pramANams (authentic sources of knowledge). Among the pramANams, since prathyaksham (perception) is limited to our senses and cannot reach beyond our senses, it cannot be considered as a pramANam (fool proof source of knowledge); can we consider Agama texts as pramANams? No, since they have the faults based on being error prone (such as deception etc) due to being conceived by individuals’ intellects; so, vEdham which is considered as primary among 14 types of sources of knowledge, and which is nithya (eternal), apaurushEya (not created by any individual), being free from errors such as deception, explained by sAthvika purANams (purANams that are in the mode of goodness), must be the pramANam (authentic source of knowledge). Why is their special mention of “sAthvika purANams” instead of just “purANams”? The compilers of purANams learned a few things from brahmA and then compiled their respective purANams; as said in svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam yOvaivEdhAmScha prahiNOthi thasmai“ (first, bhagavAn created brahmA and then bhagavAn instructed him the vEdham), though that brahmA was created by sarvESvara himself, while he was explaining the rishis (sages) as in SrIvishNu purANam 1.2.10 “prushta:prOvAcha bhagavAnabhjayOni: pithAma:” (brahmA who was born in the divine navel of SrIman nArAyaNa and who taught the great sages), he instructed them “I am bound by the three types of qualities [sathva (goodness), rajas (passion) and thamas (ignorance)]; you leave aside what I said when my passion and ignorance were more, and pursue what I said while my goodness was more”; this is explained in mAthsya purANam “agnESSivasya mAhAthmyam thAmasEshu prakIrthayathE | rAjasEShucha mAhAthmyam adhikam brahmaNOvidhu: | sAthvikEshvadhakalpEshu mAhAthmyam adhikam harE:” (When I am in mode of ignorance, I speak the glories of agni (fire god) and Siva; when I am in the mode of passion, I speak the glories of myself; when I am in the mode of goodness, I speak the glories of SrI hari (vishNu)”; thus, through the guNa bhEdham (difference of qualities), one can understand the different individuals who are glorified and through these, the gradations in the purANams can be understood; thus, vEdham which is explained through sAthvika purANams is considered as the authentic source of knowledge.

Though vEdham does not have the fault caused by the three qualities [sathvam, rajas, thamas], as it set out to explain bhagavAn who is with spiritual/material realms, as said in SrI bhagavath gIthA 2.45thraiguNya vishayA vEdhA:” (are focussed on the well-being of the ones having the three qualities (sathva, rajas, thamas)), since vEdhams are focussed on the chEthanas (sentient beings) who have the three qualities, vEdhams will give advise based on the qualities of each type of individual. Though vEdhams are advising in this manner, one is not forced to accept everything as a thirsty person will drink as much water as required to quench his thirst, even though the river may be flooded as said in SrI bhagavath gIthA 2.46yAvAn artha udhapAnE sarvatha: sampluthOdhakE | thAvAn sarvEshu vEdhEshu brAhmaNasya vijAnatha: ||”  (For the one who desires to use some water, only that much is accepted from a reservoir which is filled with water in all sides. Similarly, For a wise mumukshu (one who is desirous of mOksham), though being a vaidhika [follower of vEdhas], in all of vEdhams, only that which is required (as means for mOksham) is pursued [Implies that all aspects of vEdhas need not be pursued by mumukshus]); so, a mumukshu (one who desires liberation) shall only absorb what is required for him/her. This vEdham is considered to be two parts, namely pUrva bhAgam (former part) and uththara bhAgam (latter part); in this, pUrva bhAgam elaborately explains the method of worship, and explains the goals such as svarga (heaven in this material realm) and the means to attain them; uththara bhAgam explains in great detail about sarvESvaran’s svarUpa (nature), rUpa (form), guNa (qualities) etc.

Now, what is the object/target of worship/meditation? The kAraNa vAkhyams (the aphorisms which identify the cause) establish that one should worship the cause of the world and other creations in the world. How so? Explaining in thaiththirya upanishath bruguvalli “yathO vA imAni bhUthAni jAyanthE … thadhvijigyAsasva thadhbrahma” (From which, the universe is created, on which, the universe is sustained, in which the universe dissolves, that is to be known and that is brahma), eliminating the scope of worship for other entities, established the worshippable nature of jagath kAraNa vasthu (that which is the cause of the world); it is said in chAndhOgya upanishath “kAraNam thu dhyEya:” (the object of meditation is that which is the cause of everything). That dhyEya vasthu (object of meditation) is explained by the word “sath” as in chAndhOgya upanishath “sadhEva sOmya idham agra AsIth” (Oh SvEthakEthu who is qualified to drink sOma juice! before creation, sath only existed) [first, eternity/permanence is established]; in another SAkhA (branch of vEdham), it is explained by the word “AthmA” in aitharEya upanishath “AthmAvA idhamEva agra AsIth” (before creation, the world existed as the soul) [then, its sentient nature is explained]; since that could be confusing, it is referred to by the word “brahma” in vAjasnEya “brahmavA idham agra AsIth” (before creation, the world existed as the brahma, the great)  [then, its huge/great nature is explained]; since brahma could have many meanings, it is explained by the word “nArAyaNa” in mahOpanishath “EkOhavai nArAyaNa AsIth” (only nArAyaNa existed before creation); but, vEdham also explains rudhra et al being the cause and worshippable as in svEthAsvathara upanishath “nasannasAchasachchiva Eva kEvala:” (neither sath (sentient entities) existed; nor asath (insentient entities) existed; only Siva existed) and in svEthAsvathara upanishath “Sambu: AkASa madhyE dhyEya:“(meditate upon Sambu who is amidst the ether); what is the purpose of those? Though they are indicated in this manner, by having purity and the ability to bestow joy, those names will only indicate nArAyaNa who is the viSEshya (substratum) [for those entities who are viSEshaNa (forms, attributes)]. Alright, if names like Sambu, Siva can be attributed to nArAyaNa, why can’t nArAyaNa name/form be attributed to one who is called Sambu, Siva etc? While Sambu, Siva names can be attributed to nArAyaNa by guNa yOgam [nArAyaNa having those specific qualities indicated in those names, i.e., Siva means pure, and nArAyaNa is obviously the source of all purity and so the name Siva can be attributed to nArAyaNa], name nArAyaNa cannot be indicated to any one else due to indicating nArAyaNa only by yOga rUdi (etymology/root and common prevalence). How is that certain names which commonly indicate certain personalities, are attributed to some other personalities? Words like indhra, prANa, AkASa do not just stop explaining the gross object and will go up to the underlying personality. Now, name indhra does not stop with indhra and will lead up to sarvESvara [who is the in-dwelling super soul of indhra and all]; similarly the word prANa does not stop with the five types vital air in the body but leads up to the one who sustains that prANa; similarly, the word AkASa does not stop with the great element space, but leads up to sarvESvara who sustains that space; similarly, the names Sambu, Siva et al will not stop short of indicating sarvESvara. In the same manner, as the words indicating prakAra (mode) will lead up to the prakAri (substratum), it will not stop short of indicating the prakAri [bhagavAn who is the prakAri of all].

Now, how can we explain what is explained in “thathOyath uththaratharam” [Others explain this as, there is purusha [nArAyaNa], but there is Siva, who is purushOththama. But our AchAryas explain this as, emperumAn who is greater than all individuals]? [Others ask] Having previously said sarvESvara using the word “purusha” and uththaratharam indicates “purushOththama”. How can this be explained? But since it is said in “yasmAthparamnAparamasthikinchith” (there is no one who is equal or greater than the supreme lord), the one who speaks like this [saying Siva is greater than sarvESvara] is speaking out of ignorance. He is speaking without studying the SAsthram properly first. When it says in “thasmin yadhanthasth upAithavyam” (that which is inside that bhagavAn should be meditated upon), it is stating that “just like him, his qualities [which rest on him] are also to be meditated upon”.

Now, bhagavAn who is the cause of the world and the object of meditation, should be present at all times. While explaining this in the context of samhAram (deluge), it explains “EkOhavai nArAyaNa AsIth” (Only nArAyaNa existed) and explains that others did not exist saying “nabrahmAnESAna:” (brahmA did not exist; rudhra did not exist). Now, to clear our doubt “do they have any greatness in comparison to others?”, it considers them equal to other entities as in “nEmEdhyAvApruthivI na nakshathrANi” (Sky did not exist, earth did not exist, stars did not exist). Even while explaining creation, it treats everyone equally as seen in thiruvAimozhi 7.5.4 “nanmaip punal paNNi nAnmuganaip paNNi” (emperumAn created the water and then created brahmA).

In this manner, AzhwAr mercifully removes any doubt in our mind about any supremacy of other dhEvathAs and tells “sarvESvaran who is greater than all, the creator of all, who is the abode of all auspicious qualities, the protector of all, in-dwelling supersoul of all, who is indicated by the name ‘nArAyaNa’, has descended along with all his greatness in AzhwAr]thirunagari to be visible for everyone; all of you enjoy him and be grateful to him”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 103

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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Introduction (given by maNavALa mAmunigaL)

In this way for all your senses to fall in love with him, what did emperumAnAr do by his generosity; let us hear you say that;  amudhanAr replied – he destroyed my karmas and gave beautiful knowledge that is easy for me to benefit from.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – As amudhanAr became happy talking about how emperumAnAr made all of his senses to be most loving towards him, and showered his generosity specially for him, – if so, to make all your senses to be most loving towards him, are there more help that he showed towards you due to his generosity?  amudhanAr replies –

In this pAsuram – amudhanAr is celebrating the most angry and narasimha avathAr (incarnation) which is/are unique;, that sarvESvaran easily tore like tearing a small piece the beautiful body of  hiraNyAsura who was invading the abodes of dhEvas and troubling everyone in the world, with sword in his hand, was ruling with independent mind as a rogue;

keeping that sarvESvaran’s valor in his mind, emperumAnAr made all three types of sorrows in me run away without trace, and gave the inner knowledge of thathvam (truth), hitha (means), purushArtha (destiny), for me to very easily access them (like an easily available fruit in the palm of our hand).

(Three types of sorrows: AdhyAthmika (due to our own doing),  Adhi dhaivika (by god),   Adhi baudhika (due to nature)).

vaLarndha venkOpa madangal onRAy anRu vAL avuNan
kiLarndha ponnAgam kizhiththavan keerththip payir ezhundhu
viLaindhidum sindhai irAmAnusan enthan mey vinai nOy
kaLaindhu nal gyAnam aLiththanan kaiyil kani ennavE               –   103

Listen

Word by word meaning (given by maNavALa mAmunigaL)

vaLarndha – As said in ‘muLaiththa seeRRam viN sudap pOy [periya thirumozhi – 1.7.7]’ (~with anger that scorched those in the sky (dhevas)), even the devotees like dhEvas too were scared and anguished, He started growing very quickly,

vem – and with very fierce
kOpam – anger,
onRu –  and in unique form
madangalAy – (incarnated) as narasimha,
and as said in ‘anja eyiR ilaga vAy madiththadhen nee [mudhal thiruvanthAdhi – 93]’ (for hiranyan to fear, showing your teeth as with protruding folded lips – why did you continue to have that anger?),
seeing the frightening face, with lips having folded tongue, and with arms raised for finishing hiraNyan, as hiraNyan saw this and got fiery fear and got cooked well (suitable) to get killed,
then,
like tearing a dry grass,
kizhiththavan – easily tore away
pon – the golden
Agam –  body
kiLarndha – (that is grown without any deficiency)
avuNan – of hiraNyAsuran
anRu – on that day when he (hiraNyAsuran) harassed the little boy
as said in ‘vayir azhala vAL uruvi vandhAn [mudhal thiruvanthAdhi – 95]’ (came charging with sword for those seeing it to feel scared to the stomach about what might happen to emperumAn who has just been born (from the pillar)),
vAL – and who came opposing with his weapons;
irAmAnusan – emperumAnAr
sindhai – having divine mind
in which such sarvESvaran’s
keerththi – divine glory
payir – as a crop
like how in the good land, crop would grow rich and taller,
ezhundhu – it grew
viLaindhidhum – and became fruitful;
such emperumAnAr
kaLaindhu – removed
enRan – my
nOy – sorrows that are
mey vinai – result of karma related to the body;
kaiyil kani anna – and like a fruit in own hand, which would be easy and obvious
aLiththanan – (emperumAnAr) gave (me)
nal – distinguished
gyAnam – knowledge.
This is the result of love of my senses towards him: the help that emperumAnAr showed – is the answer of amudhanAr.
madangal – lion;  Saying ‘kiLarndha pon Agam’  also can mean, gold like body that is capable of opposing emperumAn.

(Note: This pAsuram can be read with inter-twining words for getting beautiful meanings:

vaLarndha vem kOpa madangal onRAy;
madangal onRAy anRu vAL avuNan kiLarndha pon Agam kizhiththavan;
pon Agam kizhiththavan keerththip payir;
keerththip payir ezhundhu viLaindhidum sindhai irAmAnusan;
irAmAnusan endhan mey vinay nOy kaLaindhu ;
mey vinay nOy kaLaindhu nal gyAnam aLiththanan;
nal gyAnam aLiththanan kaiyil kani ennavE)

vyAkyAnam

vaLarndha vem kOpam madangal OnRAy – As said in ‘asmin kshaNE mahA Sabdha sthambhEs samSruyathE bruSam (~ (hiraNyan) went fast and hit the pillar with his fist; it made huge noise of breaking)

‘ samvardhA aSani sangAtha ravavathsputithAndharam’ (~a form started growing big)

thEna SabdhE na mahathA dhaithyaSrOthravikAthinA (hearing that big sound, all the asuras were shivering with fear),

‘sarvE nipAdhithA bhUmau chinnamUla ivadhrumA: (like how a tree would fall, dhithi’s sons (asuras) fell)

‘pibhyanthi sakalA dhEvA:  menirEvai jagath kshayam (all the dhEvas were scared with fear, and thought that the world has come to an end),

‘ thAmsthUNAm  SathathAbhithvA (the pillar broke into hundreds of pieces)

‘vinishkrAnthO mahA hari:  (Hari in huge form came out, he who can see beyond the usual)

‘chakAra su mahAnAdham layASanibayasvanam (also made huge noise, which could create fear in every one) –

thEna nAdhEna mahathA thArakA: pathithA bhuvi  (hearing the noise, stars fell from the sky), ‘nrusimha vapurAsthAya thathraiva AvirabhUth hari: (incarnated as a lion head with human body)

‘anEka kOti sUryAgni thEjasA mahathAvrutha: (with divine body that is having brightness of crores of suns and fire)

‘mukE panjAna prakya: SareerE mAnushAkruthi: (with body in the form of human, and face in the form of a lion),

‘dhamshtrAkarALa vadhana: (With beautiful elongated canine teeth)

thrayakSha:  thri satOdhrutha:’ (with dense mane (hair) and three fiery eyes),

and,

‘angaN gyAlam anja angu Or AL ariyAy [periya thirumozhi – 1.7.1]’ (all three world to be afraid, there as a unique human-lion), and,

munaiththa seeRRam viN sudap pOy mUvulagum piRavum anaiththum anja AL ariyAy [periya thirumozhi – 1.7.7]’ (with driving anger reaching the sky (dhEvas) and scorching, with all the three worlds etc., everyone being afraid, incarnated as a human-lion), and,

erindha paingaN ilangu pEzh vAy [periya thirumozhi  – 1.7.6]’ (with fiery eyes and mouth like cave entrance),


narasimhar at bhavishyadhArchAryar sannidhi

Having the fury that whether humans or dhEvas they were scared and anguished, He grew quickly, completely frightening , completely fierce, and completely unbearable, and quite unique, and spewing flames  from the three eyes,  with lips having folded tongue, in one form in the upper part, and another form in the lower part – in such narasimham form;  madangal – lion.

anRu – As said in ‘dhEva thiryang manushyEshu sthAvarEshvapi janthusu – vyApthishtathi sarvathra bhUthEshvapi mahathsucha ((prahlAdhan says) whether dhEvas, humans, or even plants, and all beings, emperumAn is present fully in all the places and stays in them; He is in all the bhUthams as well, and in mUla prakruthi, etc.)

‘ithi prahlAdha vachnam SruthvA dhaithyapathis thathA, uvAcha rOshA thAm rAkSha: (hearing prahlAdhan’s words, the head of asuras (hiraNyan) talked with anger and red eyes) –

bharthsayan sva sutham muhu: ((and commanded-) torture and kill my son);

‘asau sarvagathO vishNu: ( (at that time) vishNu who is present everywhere)

‘abichEthparama:pumAn, prathyaksham dharSaya svAdhya’ (appeared in the pillar)

‘bahupi: kim pralApithai: ((prahlAdhan said) why do you keep asking, He is present in this pillar too) –

ith yukthvA sahasAdhaithya: prasAdhAth sthambhAmAthmana: – thAdayAmAsa hasthEna’  (hearing this, hiraNyan asked whether He would be present in this pillar, and went and hit the pillar with his fist),

‘prahlAdha idhamabraveeth asmin dharSayamE vishNum yadhi sarvagathO bhavEth (Oh prahlAdha! if what you said is true, then show Him to me in this pillar)

‘anyathAthvAm vadhishyAmi mithyA vAkhya pralAphinam’ (if he does not come from this pillar, I will punish you for lying),

and,

engum uLan kaNNan enRa maganaik kAyndhu ingu illAiyAl enRu iraNiyan thUN pudaippa [thiruvAimozhi – 2.8.9]’ (Harassing the son who said that emperumAn is present everywhere, hiraNyan hit the pillar, saying if he is not present here (then I will punish you)),

as he harassed the boy who fully explained emperumAn’s glory, and kicked the pillar with his leg;

on that day;

vAL avuNan kiLarndha pon Agam kizhiththavan –  As said in ‘ith yukthvA sahasA kadga mAdhAya dhithi jESvara:’ (the king of asuras came charging with his drawn sword),

and,

vayiRu azhala vAL uruvi vandhAnai [mudhal thiruvanthAdhi – 95]’ (came charging with sword for those seeing it to feel scared in the stomatch about what might happen to emperumAn who has just been born (from the pillar),

having sword (kadga) in hand, and charged towards Him – such hiraNyAsuran’s.

The asuran who troubled indhra and other groups of dhEvas, and who had invaded and fully occupied their abodes, and who forcefully took away the offerings given to dhEvas and ate it, and due to which had grown without any restriction, and having bright gold body;   that body;

Saying ‘kiLarndha pon Agam’  also can mean,  gold like body that is capable of opposing emperumAn.

As said in ‘evvam vevvEl pon peyarOn Ethalan in uyirai vavvi Agam vaLLugirAL vagirndha ammAnadhidam [periya thirumozhi – 1.7.4]’ (emperumAn who tore the stomach of the one having name as hiraNyan (name as gold)), and,

avuNan udal  [amalanAdhipirAn – 8, periyAzhvAr thirumozhi – 1.6.2, thiruvAimozhi – 7.2.5, thiruvAimozhi –7.6.11, thiruvAimozhi – 8.1.3, thiruvAimozhi – 9.10.6 ]’ (hiraNyan’s body), and,

idandhittiraNiyan nenjai iru piLavAga mun keeNdAy [periyAzhvAr thirumozhi – 2.7.7]’ (That time you split the chest of hiraNyan into two),

using sharp nails, very easily, like tearing the guts of a goat, tore into two pieces and threw away;

That emperumAn’s  –

keerththi – divine glory;

as said in purusha sUktham – ‘sahasra SIrshA purusha: sahasrAksha: sahasrapAdh I sa bhUmim viSvathO vruthvA athyathishtadhdhaSAngulam II” (nArAyaNa, who is called as purusha, has countless heads, countless eyes, countless legs; he surrounded the earth on all sides and pervaded for countless yOjanas (one yOjana is 10 miles or 16 kilometers) beyond the earth) ,

purusha EvEdha(g)m sarvam | yadhbhUtham yachcha bhavyam uthAmruthathvasyESAna: | yadhannE nA thirOhathi ||’  (Whatever has been or whatever is to be is all, purusha; He is the ruler of immortals,  and He appears to grow immensely through food; He is the owner of Himself)

‘EthAvAnasya mahimA’ (all that is His greatness);

and,

yachcha kinchith jagath sarvam dhruSyathe SrUyathE bhi vA,  antharbahiScha thathsarvam vyApya nArAyaNa sthitha: [nArAyaNa sUktham – 5]’ (nArAyaNan spans everywhere in the world, in everything that we see and hear, and is in its inside and outside)

and,

vEdhAhamEdham purusham mahAntham, Adhithya varNam thamsa: parasthAth, thamEvam vidhvAn amrutha ihabhavathi, nAnya: panthA ayanAya vidhyathE  [purusha sUktham]’ (I understood that purusha, having bright body, beyond thamas, he only understands Him, that is the only way to reach Him),

such glory of no equals, that is expressed by vEdha purusha.

payir ezhundhu viLaindhidum sindhai – If we plant seeds in a good field,  it would grow tall and rich and be fruitful; in the same way the paddy that is azhagiya singar’s (beautiful narasimhan emperumAn’s) glory to grow everyday and spread all over the world and be fruitful – one having such divine mind of valor (good field) – is –

irAmAnusan emperumAnAr.

Since for emperumAnAr the thiruvArAdhana perumAL is azhagiyasingar, amudhanAr is divining like this.

endhan mey vinay nOy kaLaindhu – As said in ‘karma brahma param vidhdhi ‘ (understand about karmam, understand about brahmam), and,

prakruthE: kriyamANAni guNai: karmANi sarvaSa:’ (jeevAthmA does not do anything, it is prakruthi that does it, and AthmA thinks it is doing it),

removing the sorrows that are the fruit of bad deeds which were done in batches of batches due to eternal ignorance, habit of such deeds, taste for that, and association with material realm.

kaiyil kani ennavE – nal gyAnam aLiththanan – As said in ‘sarva guhya thamam bhUya: SruNumE paramam vacha: – ishtOSimEdhruda ithi thathO vakShyAm dhEhitham [SrI bhagavath gIthA] (I am advising the most secret one to you. Hear the most noble words of me. I am telling you this good advice because you are important to me),

As part of love of my senses that was talked about in earlier pAsuram, emperumAnAr gave the inner knowledge of thathvam (truth), hitham (means), purushArtham (destiny/goal), for me to very easily access them (like an easily available fruit in the palm of our hand) – emperumAnAr imparted it in that way, is the conclusion.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

vaLarndha .. keeNdavan – chakravarthi thirumagan is known for not getting angry; He did not get angry even at the one who separated his soul and kept it on the other side of the ocean; but He bacame angry at rAvaNan when he hurt His devotee hanuman; emperumAn cannot tolerate those who hurt His devotees.

In the same way, narasimha perumAn too could not tolerate hiraNyan troubling His devotee prahlAdhan.

Like how it was ‘sinaththinAl – manaththukku iniyAn [thiruppAvai – 12] (He is sweet to our mind, due to His anger towards rAvaNan) there, it is ‘vem kOpam – keerththi’ (His glory is due to His anger) here.

The anger was due to harassing of his devotee. Such anger was so intense due to that, and so it was fearful even for the amicable ones like dhEvas. Such anger is a blessing for His devotees.

keerththi – is – narasimhan emperumAn’s glories of supremacy, helping a devotee when there is a danger, anger and at the same time showering His grace, etc.

emperumAnAr nurtures the thought of such qualities of this emperumAn everyday in his mind.

It is such thinking of this emperumAnAr the reason for his giving me this good knowledge, is the thought of amudhanAr.

Wealth for His devotees is this anger of His towards those who troubles His devotees. emperumAnAr is always having this emperumAn’s glory in his mind, and it helps remove the hiraNyan in me that is the disease called karmas.

gyAnam -> knowledge about narasimhan;  nal gyAnam -> knowledge about emperumAnAr who keeps the thoughts of knowledge about narasimhan. He gave me nal gyAnam.

So this help is such that the karmas are removed and it instigates interest for the senses to be involved in emperumAnAr’s qualities.

– – – – –

Translation: raghurAm SrInivAsa dasan

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