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, parAnkuSa nAyaki says “emperumAn, after mercifully explaining the different means to attain him [as gIthAchArya], reformed/captivated those who were unable to be reformed by good advice, by showing his divine beauty as SrI vAmana; there is no use of my overall beauty which is not desired by such emperumAn”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnkuSa nAyaki says “There is no use of my radiance when not desired by sarvagya (omniscient lord) who makes one exist for himself exclusively by giving advice and seeking out”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Sixth pAsuram. parAnkuSa nAyaki says “What is the use of my beauty which is not desired by emperumAn who gives knowledge through instructions to those who are ignorant and who enslaves those who are unqualified to acquire knowledge by manifesting his overall physical beauty?”.
aRivinAl kuRaivillA agal gyAlaththavar aRiya
neRi ellAm eduththuraiththa niRai gyAnaththoru mUrththi
kuRiya mAN uruvAgik kodum kOLAl nilam koNda
kiRiyammAn kavarAdha kiLar oLiyAl kuRaivilamE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
aRivinAl – not having desire for knowledge
kuRaivillA – without any limitation
agal gyAlaththavar – those who are in the vast earth
aRiya – to be known
(amidst the armies of the whole world)
neRiyellAm – all means (starting from karma yOga upto prapaththi (surrender))
eduththu uraiththa – (himself) mercifully explained (to be clear)
niRai gyAnaththu – one who is complete in knowledge
oru mUrththi – one who is having unmatched nature
kuRiya – Like bringing the whole mEru mountain into a small stone, being very attractive in vAmana (dwarf) form
mAN uruvAgi – having brahmachAri (celibate) form (which is identified by accepting alms)
kodum kOLAl – deceiving in a wicked manner (by showing his physical beauty and captivating mahAbali’s attention, by showing the small feet and convincing mahAbali)
nilam koNda – one who made the earth to be his own
kiRi – having good abilities
ammAn – sarvESvara (supreme lord)
kavarAdha – not liked
kiLar oLiyAl – glowing radiance
kuRaivilam – what is the use?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn [gIthAchAryan] who is complete in knowledge and who is having unmatched nature, mercifully explained all the means to be known by those who are in this vast earth which has no limitation. What is the use of my glowing radiance which is not liked by sarvESvaran who is having good abilities and who is being very attractive in a vAmana (dwarf) form which is like bringing the [beauty of the] whole mEru mountain into a small stone, and having a brahmachAri (celibate) form, deceiving [mahAbali] in a wicked 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.
- aRivinAl kuRaivillA – People of this world are well aware and knowledgeable in matters of food, beverages etc; but when it comes to real knowledge they are not even aware that their knowledge is very limited. That is, they are not even worried that they are ignorant [when it comes to bhagavath vishayam]. They have no interest in real knowledge.
- agal gyAlaththavar – In this vast world, there is no one who is full in knowledge without any shortcoming.
- avar aRiya – To impress this in their heart is similar to drilling a hole in rock and preserving water in it [very much impossible].
- neRi ellAm eduththuraiththa – As there are differences among chEthanas (sentient beings), there are as many different upAyams (means). Explaining clearly starting from karma yOgam up to prapaththi (surrender). That is, emperumAn who mercifully explained [many such means] in great detail – karma yOgam, gyAna yOgam, bhakthi yOgam, avathAra rahasya gyAnam (confidential knowledge about his incarnations), purushOththama vidhyA (knowledge about the supreme lord), the true nature of the self, surrender to remove the obstacles, surrender to realize oneself, surrender to realize bhagavAn etc. When krishNa explained karma yOga, arjuna said “it is difficult to overcome the senses”, and krishNa says “in that case, you place your heart in me” and incidentally explain those who practiced karma yOga, and at that time explained the confidential knowledge about his own incarnations, and subsequently gyAna yOga and said “as part of gyAna yOga, place your heart in me”, and subsequently explained bhakthi yOga and said “to destroy the sins which are hurdles and to develop your bhakthi, place your heart in me”; subsequently he advised prapaththi (surrender) as an ancillary step for those (karma, gyAna, bhakthi yOgams) as said in SrI bhagavath gIthA 15.4 “yatha:pravruththi:prasruthA purAnI” (the lord, from whom the connection in this material world have existed since time immemorial), SrI bhagavath gIthA 18.62 “thamEva SaraNam gachcha” (You surrender unto that supreme lord only), SrI bhagavath gIthA 7.14 “mAmEvayE prapadhyanthE” (Only by surrendering unto me) and ignited the knowledge about self [in arjuna]; explaining all sentient beings and insentient entities as his own bodies, starting with SrI bhagavath gIthA 7.4 “bhUmirApOnalOvAyu:” (earth, water, fire wind etc are my bodies) and up to SrI bhagavath gIthA 7.5 “jIvabhUthAm” (jIvAthmAs are also controlled by me) and through that explaining that one cannot engage in any means on one’s own to achieve [the goal of eternal service to bhagavAn]; firmly impressing upon arjuna’s heart that none of these means is doable, giving a solution for what he already enquired, and also voluntarily explaining about what arjuna does not know and does not ask [i.e., explaining the charama SlOkam voluntarily, which explains the method/greatness of SaraNAgathi] – thus highlighting his explanation from karma yOga up to prapaththi.
- niRai gyAnaththu oru mUrththi – When “someone says”, does it become authentic? Should it not be trustworthy? – emperumAn who is having such complete knowledge that even the ignorance of the AthmA is ineffective [to cause any harm to bhagavAn]; even the nithyathva (eternal nature), apaurushEyathva (not authored by any individual) of vEdham which gives elaborate knowledge to everyone by being authentic source of knowledge, remains under his full control such that he can recollect it and recite it [without any flaw] and explain the meanings of vEdham elaborately. One who is having unmatched nature of having complete knowledge.
- kuRiya … – emperumAn enslaves those who don’t listen to his instructions by manifesting his beauty.
- kuRiya – Like shrinking a vast land into a small place, the (vAmana) dwarf form is even more attractive than the well grown thrivikrama form.
- mANuruvAgi – Since vAmana started accepting alms immediately after taking birth and continued doing that, it makes one think “has he known this [accepting alms] even before taking birth?”. He has mastered the art of accepting alms such that, he smiles beautifully in the same way when some one gives him alms or drives him away shutting the door on him.
- kodum kOLAl – Showing his beauty and captivating him [mahAbali, to give whatever asked for]. Alternative explanation – kOdu has become kodu. That is, deception. Such as asking for three foot-length of land and measuring with two feet, showing small foot and measuring with huge foot. As some one who has taken unrighteous path should be dealt with accordingly, to deal with mahAbali’s dishonesty, emperumAn also took up dishonest means.
- kiRi ammAn – sarvESvara who has great ability to accept knowing well how mahAbali will give. He is known as “perum kiRiyAn” as said in thiruviruththam 91.
- kavarAdha … – Even by dishonest means, he will accept his belonging for himself; while he is not manifesting in front of me who is already desiring for him and not accepting me for himself, what is the use of this [radiance] for me? kiLaroLi – great radiance, collective beauty.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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