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 the third pAsuram, AzhwAr says “Your childhood activities are greatly tormenting me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction. AzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees.
See nanjIyar‘s introduction.
peyyum pUm kuzhal pEy mulai uNda piLLaith thERRamum pErndhOr sAdiRach
cheyya pAdham onRAl seydha nin siRuch chEvagamum
ney uN vArththaiyuL annai kOl koLLa nI un thAmaraik kaNgaL nIr malga
paiyavE nilaiyum vandhu en nenjai urukkungaLE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(due to assuming the form of yaSOdhA and having decorated herself nicely)
peyyum – wearing
pU – having flower
kuzhal – having hair
pEy – demon
mulai – bosom
uNda – consumed [milk]
piLLai – in childish act
thERRamum – clearly knowing it is not his mother’s bosom;
Or – being possessed by demon
sAdu – wheel
pErndhu – to be thrown
iRa – and be finished
seyya – reddish
pAdham – divine foot
onRAl – by one
seydha – mercifully done [kicked]
nin – your
siRuch chEvagamum – childish yet valourous act;
ney – ghee [clarified butter]
uN – ate
vArththaiyuL – when such discussion came up
annai – mother yaSOdhA
(in hand, with care)
kOl – stick
koLLa – having
nI – you (the omnipotent who controls everything under your sceptre)
un – matching your stature
thAmarai – lotus like
kaNgaL – eyes
nIr – tears
malga – to flow
paiya – standing with fear
nilaiyum – that state
vandhu – coming (from those days up to me)
en – my
nenjai – desirous heart
urukkungaL – melting.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Your act of consuming milk from the bosom of the demon who is having flower decorated hair, in a childish act, while clearly knowing it is not your mother’s bosom; your childish valourous act of mercifully kicking the wheel possessed by the demon, by your reddish divine foot, to be thrown up and be finished; your act of standing with fear and tears flowing from your lotus like eyes which match your stature when mother yaSOdhA held a stick when the discussion about your eating of ghee came up; these acts are coming up to me and are melting my desirous heart.
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.
- peyyum pUm kuzhal pEy mulai uNda – AzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees. Mother yaSOdhA gave a bath to krishNa, decorated him, made him sleep and went away. At that time, pUthanA arrived.
- peyyum pUm kuzhal – This can be considered as an adjective for “piLLai” (baby krishNa); alternatively, it can be seen as an adjective for “pEy” (demoniac pUthanA). She decorated herself and arrived there only to be killed. The mothers usually would decorate themselves nicely to avoid upsetting their toddlers. So, she too decorated herself nicely; she is said in periya thirumozhi 1.3.1 “peRRa thAy pOl vandha pEychchi” (she came dressed like his mother). The demon which was having hair decorated with flowers.
- pEy mulai uNda piLLaith thERRamum – Instead of having knowledge about his control over everything etc, here it is talking about the knowledge of distinguishing between mother’s bosom and others’ bosom. Even at very toddler state, the babies would know their mothers’ bosom. Still, emperumAn consumed the milk considering her to be his mother.
- piLLaith thERRamum – His clarity in that toddler state. That is – he performed the acts towards pUthanA which he would normally do after being pleased on consuming milk from mother yaSOdhA. He both knows and knows not that she is dangerous for him, and his nature is such that whoever is inimical towards him, when they approach him, they will naturally be finished.
- pErndhu – Furthermore.
- Or sAdiRa – It [the wheel] cannot even be doubted to be inimical. At least in the case of pUthanA, one can doubt who she is, but this wheel was placed as protection for him. When some one sees [real] yaSOdhA, one would at least doubt the identity of pUthanA.
- Or sAdu – There is no comparison for the enmity of the wheel towards krishNa.
- iRa – To break. As said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum …” (weakening and breaking into pieces).
- seyya pAdham – Reddish divine feet. He eliminated the enemies using my [AzhwAr’s] life. His life is always resting on emperumAn‘s divine feet.
- onRAl – We cannot say which divine foot he used. It is not that he was doing it with hatred/intent.
- seydha nin siRuch chEvagamum – This is how you set out to perform valorous acts. As SrI rAma, you appeared as a prince, attained the right age, learned weaponry, followed vaSishta et al, acquiring weapons from viSvAmithra et al and then only destroyed thAdakA, mArIcha, subAhu et al; all of those are happening without reaching mature age, here in krishNAvathAram, with the mouth and feet. For one whose mouth is capable, he does not need anything more. There is no one who has stronger feet than him. That is why a flag is hoisted on his feet as said in sthOthra rathnam 31 “dhvajAravaindhAnkuSavajralAnchanam | thrivikrama! thvachcharNAmbujadhvayam” (Oh my lord who incarnated as thrivikrama! Having Sankha (conch), chakra (disc), kalpaka vruksha (kalpaka tree), dhvaja/kodi (flag), arvaindha/thAmarai (lotus), ankuSa (hook), vajrAyudham (a weapon) as identity! your two divine feet). Even at that time, it was his divine feet which rose against everything as said in thirunedunthANdagam 5 “avuNan uLLahthu eN madhiyum kadandhu aNdamIdhu pOgi” (reaching beyond the thoughts of the demoniac king and up to the end of the oval shaped universe).
- ney uN … – Just as he frightened his enemies even in his childhood, as he grew up, he was fearing his devotees.
- ney uN vArththaiyuL – Mother yaSOdhA had placed the ghee safely with specific markings and had gone out; on returning she noticed that the markings were changed and said that it was stolen; at that time, krishNa started looking at her with fear.
- annai kOl koLLa – Being a child, he does not understand that it was just his mother who has taken up the stick; it was her own words in periya thirumozhi 10.4.8 “un tham adigaL munivar” (Your father will be angry) – dear child, if your father hears about your actions, he will be angry; her anger is as said in “unnai nAn en kaiyil kOlAl nondhida mOdhavum killEn” (I cannot beat you with the stick in my hand, to hurt you); for one who is capable, they can use this stick to punish you and stop you from engaging in mischief further, but I am not capable to do so. As said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukku uLaindhOdi” (fleeing out of fear for the small stick (straw) which his mother took up to beat him). He does not realise that his mother just tries to frighten him and even if he was beaten with that stick it will not hurt. [krishNa’s thinking] Even if the father takes up a stick, one can relax since it is apt due to his being intent on krishNa’s well being. But if the mother who is always showering love, takes up a stick with anger, he could not bear it. But why did mother yaSOdhA do this? When the ghee was stolen, there is no one to stop her anger which will make her take up the stick to beat him.
- nI un thAmaraik kaNgaL nIr malga – As it is you deserve to be enjoyed, and if your eyes are well blossomed [like a lotus flower], shall we be patient!
- un thAmaraik kaNgaL – Eyes matching your stature as said in SrI rAmAyaNam sundhara kANdam 16.15 “rAghavOrhathivaidhEhIm” (SrI rAma who matches sIthA). It is said in thiruvAimozhi 5.5.5 “thakka thAmaraik kaN” (matching lotus like eyes).
- paiyavE nilaiyum – When she lifted the stick in her hand to beat him, his state of looking at her and shedding tears, becoming pale and being anguished. Alternative explanation – when fearfully looking at her face, his mischievous acts being restless due to neither being able to step back nor being able to stay put.
- vandhu … – These acts are tormenting me. At least you can escape from your situation, but in my case, they chase me wherever I go and torment me.
- paiyavE nilaiyum vandhu en nenjai urukkum – AzhwAr says – They are binding my feet to make them not step away.
- nenjai urukkum – This is how those acts banged on AzhwAr’s heart.
- urukkum – This is how emperumAn melted AzhwAr’s heart.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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