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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “His act of destroying the demons who were residing in thripuram (three towns), is breaking my AthmA”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
See nanjIyar‘s introduction. Previously AzhwAr explained his stealing from favourable ones; here he is explaining the stealing from unfavourable ones.
kaLLa vEdaththaik koNdu pOyp puram pukkavARum kalandhasurarai
uLLam bEdham seydhittu uyir uNda upAyangaLum
veLLa nIrch chadaiyAnum ninnidai vERalAmai viLanga ninRadhum
uLLam uL kudaindhu en uyirai urukki uNNumE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(being known through vEdham)
kaLLa vEdaththai – deceptive form (of budhdha who is outside the tenets of vEdham)
koNdu – assuming
pOy – going (to become trustworthy by his beauty and maturity)
puram – in thripura
pukka – enter
ARum – way;
asurarai – the demoniac residents there
kalandhu – mingling inside
uLLam bEdham – confusion in mind
seydhittu – created
(by rudhra who is worshipped by them)
uyir – their life
uNda – taking away
upAyangaLum – ways
veLLam – abundant
nIr – gangA water
sadaiyAnum – rudhra who is having in his matted hair
ninnidai – in you
vERalAmai – being inseparable (by SarIra SarIri bhAvam – body soul relationship)
viLanga – well known through SAsthram
ninRadhum – stood
uLLam – in my heart
uL – all my intellectual acts (thoughts)
kudaindhu – engrossed
en – my
uyirai – AthmA
urukki – melting it into fluid state
uNNum – consumed.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
The way in which you assumed the deceptive form [of budhdha] going to thripura and entered there, the way you mingled with the demoniac residents of the town and created confusion in their minds and taking their lives away; the way you remain inseparable from rudhra who is having abundant gangA water in his matted hair to be well known through SAsthram; these aspects engrossed in my intellectual thoughts in my heart and is melting my AthmA into a fluid state.
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.
- kaLLa vEdaththaik koNdu – As said in SrI rAmAyaNam ayOdhyA kANdam 109.34 “yathAhi chOras sathathAhibudhdha:” (Just as a thief should be driven out, one who rejects vEdham should also be driven out), assuming a mischievous form. emperumAn who is said as in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (the whole of vEdham speaks about me), assuming a form which rejects vEdham. Here AzhwAr is thinking the attractive form of budhdha which captures the hearts of those who see him, form which is dark, well built, stretched ears and holding a book. He captures them by his beauty to make them think that there is no other truth beyond what is explained by him.
- pOy – That is – walking very carefully fearing “whatever I step on will suffer”. While they (followers of budhdha) preach what is contradictory to [vEdha] SAsthram, to make it appear similar to vEdham, they will say “one cannot hurt others; one should not serve lowly entities; one should not speak mischievously; worldly attachment is not good etc”; these words match their deceptive form. perumAL (SrI rAma) mercifully set out to go in exile to the forest, jAbAlika spoke a few words [contradictory to vEdham] convincing him to return to the kingdom; perumAL angrily closed his ears and said “come on! you are arguing in favour of atheism in front of me to eliminate my faith in righteousness! what is the point in blaming you, when I should really be blaming my father who engaged you in his court”; jAbAli responded “my lord! when you return and accept the throne, to have the tears removed from SrI bharathAzhwAn’s eyes, you can see that I change from an atheist to a theist”; at that time everyone hailed as in SrI rAmAyaNam ayOdhyA kANdam 108.1 “jAbAlir brAhmaNOththama:” (jAbAli is best among brAhmaNas); [they further said] since we are wearing yagyOpavIdham, we are known as brAhmaNas; as said in “brahma sambandhI brAhmaNa:” (one who is related to brahmam, is known as brAhmaNa) – and only he is truly having that quality of being related to you. In this manner, jAbAli explained lOkAyatha (baudhdha) philosophy.
- puram pukka ARum – AzhwAr is thinking about the acts of budhdha after reaching the town. That is – since emperumAn is set out to equate vaidhika himsA [hurting which is allowed in vEdham for higher purpose] to sAmAnya himsA [hurting which is done without the sanction of vEdham], he walks carefully even while stepping over grass, not to hurt it.
- kalandhu – He mingled as one amongst them and preached to them. To gain their trust, he mingled with them completely.
- asurarai uLLam bEdham seydhittu – He preached them avaidhika [contrary to vEdham] philosophy and eliminated their faith in vEdham. Did they have faith in vEdham? It is said in SrI rAmAyaNam “agnihOthrAScha vEdhAScha rAkshasAnAm gruhEgruhE” (fire sacrifices and reciting of vEdham is seen in every rAkshasa’s house). Everyone has some good aspects. emperumAn caused confusion in their minds and eliminated whatever faith they had in righteousness [only after faith in vEdham is eliminated, they can be easily defeated].
- uyir uNda upAyangaLum – The ways through which he finished them. Eliminating their faith in vEdham, he made them to be as good as dead bodies and can be easily defeated even by a bikshuka (beggar) and can have him glorified saying “I killed them”. Though emperumAn did all of these, he ensured that he is not glorified for it! mahAbhAratham karNa parvam “vishNurAthmA bhagavathO bhavasya amithathEjasa: thasmAth dhanurjyA samsparSam savishEhE mahESvara:” (The omnipresent vishNu is the antharyAmi for Siva who is infinitely valourous and worshippable; due to this fact, Siva was able to launch the arrow on the bow during the destruction of the three towns). For sarvESvaran, there is no difference in getting things done through a chEthana [rudhra] or achEthana [bow and arrow]. For emperumAn, there is no difference between rudhra and the bow in his hands. This is similar to how emperumAn has chith and achith as the material cause in subtle state to effect their gross state [during creation, the souls and matter from subtle state are transformed to gross state by emperumAn]. Previously, rudhra tried to accomplish this himself; but he could not do it, and then emperumAn as antharyAmi helped him accomplish it. Once a king had “rudhra is supreme” written in a palm leaf and ordered the scholars to accept it and sign it. While many obliged, one scholar [kUraththAzhwAn] said “come on! can you establish rudhra’s supremacy by preserving the palm leaf! SAsthram is explaining that the greatness of your dhEvathA is due to sarvESvaran’s will; that being the case, I may write and agree what you say; but long after our time, a scholar may see this and will say ‘who is this fool to have written and signed this?’ and I don’t want to be laughed at; so you can do whatever you want”.
- upAyangaLum – AzhwAr is thinking about emperumAn‘s different thoughts from back then.
- veLLa nIr … – thirumAlai ANdAn explained as heard from ALavandhAr – this is explaining emperumAn’s mischievous act of being present amidst brahmA and rudhra. That is, emperumAn appearing to be at par with brahmA and rudhra. emperumAnAr mercifully heard this and said – that is nice; but do we have to go back in time so far? just see his great favour while destroying the three towns – is there any limit for such favours? is this not sufficient?
- veLLa nIr … – Your being present appearing inseparable from rudhra who is having gangA water in his matted hair. That is – rudhra being SarIram (body/form) for emperumAn. Why should it be explained like this? Why can’t rudhra be explained as the same as vishNu? If we did that, the statement “vishNurAthmA” will become useless. periyAzhwAr thirumozhi 4.7.2 “nalam thigazh sadaiyAn mudik konRai malarum nAraNan pAdhath thuzhAyum kalandhizhi punalAl pugar padu gangai” (the gangA river which is shining with the water flowing down carrying konRai flower from the pious rudhra who is having matted hair and the thuLasi from the divine feet of SrIman nArAyaNan). AzhwAr is saying “this flooding gangA river is the proof for rudhra’s servitorship and emperumAn’s lordship”. The konRai flower from the matted hair of rudhra and thuLasi from the divine feet of sarvESvaran are coming together.
- uLLam uL kudaindhu – Entering into my heart and overwhelming it, and tormenting the AthmA which is said in SrI bhagavath gIthA 2.24 “achchEdhya: … adhAhya:” (cannot be cut, burnt). Entering through the mind which is the gateway for knowledge and melting the AthmA into fluid and finishing it.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org