January 24, 2018 – dhivya prabandham

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

Full series >> Sixth Centum >> Fourth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learned this decad which speaks about krishNa’s activities, will become an exclusive devotee of krishNa like himself”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result as becoming an exclusive devotee of bhagavAn on having connection with this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

nAyagan muzhu EzhulagukkumAy muzhu Ezhulagum than
vAyagam pugavaiththumizhndhavaiyAy avai allanumAm
kEsavan adi iNai misaik kurugUrch chatakOpan sonna
thUya Ayiraththu ippaththAl paththarAvar thuvaL inRiyE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

muzhu Ezh ulagukkum – for all worlds
nAyagan – controller
Ay – being
muzhu Ezh ulagum – the worlds which are controlled

(to save from total deluge)
than – his
vAyagam – inside his mouth
puga – to enter
vaiththu – keep
umizhndhu – spit out

(being the antharyAmi)
avaiyAy – having them as his body
avai allanum – being untouched by their defects
Am – being
kEsavan – krishNa, who killed kESi (the demon in the form of a horse)
adi iNai misai – on the divine feet
kurugUrch chatakOpan – AzhwAr
sonna – mercifully spoke
thUya – faultless
Ayiraththu – thousand pAsurams
ip paththAl – by this decad (which highlights the krishNAvathAram)
thuvaL inRip paththar Avar – will be endowed with ananya prayOjana bhakthi (devotion without any other expectation) towards krishNa.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nammAzhwAr mercifully spoke this decad among the thousand pAsurams on the divine feet of krishNa, who killed kESi. krishNa, who is the controller of all worlds, made the worlds which are controlled, enter through his mouth, kept them safely and spat them out, having all of them as his body and still being untouched by their defects; by this decad, one will be endowed with ananya prayOjana bhakthi towards krishNa.

vyAkyAnams (commentaries)

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.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

nAyagan … – Being the controller of all chEthanas (sentient beings) and achEthanas (insentient entities) , protecting them all by placing them in his divine stomach during deluge, letting them out so that they are not compressed for space inside, having them all as his body to have them identified as “thAn” (himself) in all states and forms, and being untouched by their defects even when he has them all as his body.
kEsavan adi iNai misai – On the divine feet of sarvESvara who is the killer of kESi. It is explained [by pUrvAcharyas] that “AzhwAr is speaking together the supremacy which was explained in the previous decad and krishNAvathAram where emperumAn killed kESi which is explained in this decad and concludes here in this manner”. Another explanation – also explained as speaking about krishNa’s aspects/activities only as said in mahAbhAratham sabhA parvam 38.23 “krishNa Eva hi lOkAnAm” (krishNa is the cause for all worlds).
thUya Ayiraththu ippaththAl paththar Avar thuvaL inRiyE – Those who practice this decad will become like AzhwAr. Due to the presence of this decad, the thousand pAsurams are having purity; alternatively – among the thousand pAsurams, since this decad speaks about krishNa’s activities, it can be said as the decad which is having purity.
thuvaL inRiyE paththar Avar – thuvaL means defect. That is, instead of seeking out other incarnations of emperumAn, they will immerse in krishNAvathAram only.

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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

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avathArikai

AzhwAr says that the activity of vAmana, measuring the worlds, is equivalent to SrI rAma going to the forest despite his mother stopping him.

Let us go through the pAsuram and its meanings:

pinninRu thAyirappak kELAn perumbaNaiththOL
munninRu thAnirappAL moymmalarAl sol ninRa
thOL nalandhAn nEr illAth thOnRal avan aLandha
nIL nalandhAn aththanaikkum nEr

Word by Word Meaning

thAy – the mother, kausalyA
pin ninRu – following [SrI rAma]
irappa – praying (not to go to forest, leaving her)
kELAn – not heeding to that
perum paNai thOL – one who is having divine shoulders similar to great bamboo
moy malarAL thAn – sIthA, who is personification of mahAlakshmi, who in turn was born in a lotus flower
mun ninRu – taking the lead (to go to forest)
irappAL – on praying (to take her too to the forest)

(not acceding to that too)
sol ninRa – one who acted as per the word (of SrI rAmAyaNam)
thOL nalam thAn – in the matter of the strength of shoulder
nEr illA thOnRal – one who has none comparable, SrI rAma pirAn
aththanaikkum – for that activity (of going to the forest not looking at the ills of the forest and boldly going there)
avan aLandha nIL nilam thAn nEr – only the activity of measuring this huge world, is equivalent.

vyAkyAnam

pin ninRu thAy irappak kELAn – kausalyA, mother of SrI rAma, followed SrI rAma and told him “dear son, I have only one son; can I live if I am separated from you? Please do not go to the forest”. Not heeding to her plea, SrI rAma went to the forest.

More than that

perum paNaiththOL mun ninRu – sIthA pirAtti, who is soft and is incarnation of SrI mahAlakshmi, and who is mentioned in SrI rAmAyaNam AraNya kANdam 60-20 as “bAhU rAmasya samSrithA” (one who embraced the shoulders of SrI rAma) and who said as mentioned in SrI rAmAyaNam ayOdhyA kAndam 27-7 “agrathasthE gamishyAmi” (I will precede you [to the forest]), told SrI rAma that she cannot survive without him and prayed to him to let her precede him to the forest. In SrI rAmAyaNam ayOdhyA kANdam 30-18 didn’t sIthAp pirAtti tell SrI rAma “yasthvayA saha sasvargO nirayO yasthvayA vinA” (it will be heavenly if I am with you and hellish if separated from you)! sIthAp pirAtti’s divine shoulder has been described here as perum paNaiththOL moymmalarAL. It is opined here that sIthAp pirAtti’s gentleness and divine beauty were such that SrI rAma himself would come and beseech her.

irappAL – Just as one would throw a beautiful garland into fire thinking that it would make it more beautiful, the person with a gentle and divine beauty went to the forest [the simile stresses that both acts are absurd]. sIthAp pirAtti prayed to SrI rAma that she will not live separated from him and that she would precede him to the forest. SrI rAma, thinking whether it would be apt to take sIthAp pirAtti to the forest which will be similar to a garland being thrown in sunlight, refused to take her. While sIthAp pirAtti was constantly thinking of SrI rAma, SrI rAma was constantly thinking of sIthAp pirAtti.

sol ninRa thOL nalandhAn nErillAth thOnRal – the epic SrI rAmAyaNa was focussed on describing the valour (the strong quality of shoulders) of SrI rAma. Even at the beginning (of the epic) it mentioned as in SrI rAmAyaNam bAla kANdam 1-3 “vIryavAn” (one who is valorous) and in kishkinthA kANdam 3-15 it mentioned “AyathAScha suvruthAScha bAhava: parigOpamA:” (shoulders which were long and which were well rounded). Even sUrpaNaka, who eats corpses, saysof SrI rAma and lakshmaNa, as in SrI rAmAyaNam AraNya kANdam 19-14 “sukumArau mahAbalau” (they are very gentle and very strong). rAmapirAn, who has such shoulder power and who is incomparable …

thOnRal – SrI rAma appeared as if he is the epitome of gentleness.

avan aLandha nIL nilam thAn aththanaikkum nEr – the great expanse of earth which was measured during the incarnation of thrivikrama, would equal that. Just as it is mentioned in periya thirumadal “ponnagaram pinnE pulamba valangoNdu mannum vaLanAdu kaivittu” the act of going to the forest as ordained by his father, not listening to the pleas of his relatives, is equivalent to measuring the worlds. AzhwAr says that the act of going through the stones and thorns in the forest, in rAmAvathAram, with his gentle divine feet is equivalent to measuring the world with its forests and ups and downs with his gentle divine feet during the incarnation of thrivikrama.

We shall take up the 80^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan