SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr responding to the query whether these entities, who are created by emperumAn, take care of further activities themselves, says in this pAsuram that this is not the case; emperumAn himself removes their enemies and protects them.
Let us go through the pAsuram and its meanings:
puNar marudhinUdu pOyp pUngurundham sAyththu
maNam maruva mAl vidai Ezh seRRu kaNam veruva
Ezhulagam thAyanavum eNdhisaiyum pOyinavum
sUzharavap pongaNaiyAn thOL
Word by Word Meanings
puNar marudhin – two marudham trees [a species of trees] which are joined (together) without any gap
Udu pOy – crawling between them
pUm kurundham sAyththu – pushing a beautiful kurundham tree [another species of trees, with beautiful flowers]
maNam maruva – in order to marry (nappinnaip pirAtti) [krishNa’s maternal uncle’s daughter]
mAl vidai Ezh seRRu – killing seven huge bulls
kaNam veruva – making the dhEvas (celestial persons) and asuras (demons) get scared as to what would follow
Ezh ulagum thAyanavum – going past seven worlds
eN dhisaiyum pOyinavum – pervading all 8 directions
sUzh arava – thiruvananthAzhvAn (AdhiSEshan) who has spread himself expansively
pongu aNaiyAn – having resplendent mattress
thOL – divine shoulders
puNar marudhuin Udu pOy – going between two marudham trees which have grown such that they appear to be one tree, without any gap between them [this was to kill two demons who had entered the trees]
pUm kurundham sAyththu – pushing a kurundham tree which was full of flowers from top to ground level [here again, a demon had entered the tree. All these demons were waiting for an opportune moment to kill krishNa, on the orders of kamsa]
maNam maruva mAl vidai Ezh seRRu – killing seven huge, cruel bulls in order to marry his maternal uncle’s daughter nappinnai [nILA dhEvi as per our sampradhAyam]
kaNam veruva Ezhulagum thAyanavum – vishNu dharmam says “sangaissurANAm dhivi bhUthalai: thathA manushyai: gaganE kE charai:, sthutha: ya: prakAra sarvadhA mamAsthu mAngaLya vivrudhdhayE hari: ” (let that hari, who kept his divine feet and blessed the worlds, who was worshipped by the celestial persons in swargam (heaven), by the human beings on earth and by appropriate persons in the sky, bless me for the improvement of my auspicious life!). Thus, the celestial persons who are well disposed towards emperumAn, were scared as to what will befall emperumAn when he measured the worlds effortlessly. By mentioning about the trees being broken or pushed, the way he removed danger to himself was mentioned. By mentioning about the bulls, the danger to nappinnaip pirAtti was mentioned. In a similar vein, the way the danger that fell on indhra (head of celestial entities) was removed, is being mentioned next.
eN dhisaiyum pOyinavum – spreading in the eight directions
sUzh aravap pongu aNaiyAn thOL – emperumAn who is supposed to sleep on the soft mattress provided by thiruvananthAzhwAn (AdhiSEshan) who, by himself has qualities such as strength, fragrance, comfort and softness, carried out all the above-mentioned activities! His divine shoulders did all these! emperumAn, who has such softness that his divine body cannot tolerate that, even if he lies on such soft mattress, carried out all these activities! AzhwAr is desolate that instead of lying comfortably on his mattress, he is carrying out all these deeds. In SrI rAmAyaNam ayOdhyA kANdam 2-5, dhaSaratha chakravarthy says “pANdurasya Athapathrasya chAyAyAm jariratham mayA” (my physical body has withered under the royal umbrella). Since he was constantly moving about to protect his country, he had no time to rest on his throne. Only when he sits on his throne could his servants hold the pearl umbrella for him. He did not have time even for that and was busy protecting his kingdom. AzhwAr says that in the same way, emperumAn, without any time for resting on AdhiSEshan, was busy removing the enemies of his followers.
Let us consider the 63rd pAsuram next.
adiyEn krishNa ramanuja dhAsan
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