iraNdAm thiruvandhAdhi – 63 – EREzhum venRadarththa

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avathArikai

AzhwAr says that only emperumAn is apt to be attained since he removed the curse of the egotistic rudhra. He says that when there is any danger, without making any distinction, he would remove such danger, whether it is for his consorts or for the egotistic rudhra. This implies that it is only emperumAn who is greater than everyone else and that other ISvaras (lords) cannot be refuge for others as well as to themselves (in other words they are not capable of protecting others  or themselves).

Let us go through the pAsuram and its meanings:

EREzhum venRadarththa endhai eri uruvaththu
EREri patta vidu sAbam pARERi
uNdathalai vAy niRaiyak kOttangai oNkurudhi
kaNda poruL sollil kadhai

Word by Word Meaning

ERu Ezhum – the seven bulls
venRu – being victorious over them
adarththa – destroyed
endhai – kaNNapirAn (krishNa), my swAmy (lord)
eri uruvaththu ERu ERi patta – suffered by rudhra who has a fiery form and who has bull as his vehicle
vidu sAbam – curse given by brahmA

(to get rid of)
pARu ERi uNda thalai vAy niRaiya – to fill up the mouth of the skull which eagles eat as food
kOdu – hand which is like a bud
am kai – with beautiful hands (given after tearing)
oN kurudhi – with beautiful blood
kaNda poruL – that incident seen (when the skull fell out of [rudhra’s] hands)
kadhai – will end up like mahAbhAratha story

vyAkyAnam

ERu Ezhum venRu adarththa endhai – the lord who was victorious over the seven bulls (for the sake of nappinnaip pirAtti)

eri uruvaththu ERu ERi – Siva who has the complexion of fire and who has bull as his vehicle

ERu ERi – Siva who has a bull (much like a mendicant having bull for his survival)

patta idu sAbam – brahmA, who allowed until Siva plucked out his head, cursed him saying “since you have carried out the heinous crime of severing my head, let this skull never leave your hand”.

idu sAbam – mAthsya purANam 182 says “kapAlee thvam bhavishyasi” (you will become one having skull), the curse given by brahmA. brahmA, who could not tolerate the fame of Siva, asked him to sever the head and then put the blame on Siva for severing it.

pARu ERi uNdapARu refers to birds such as eagles, vultures etc. Siva went from place to place, carrying the skull, which is normally eaten by eagles and vultures, with the birds feeling happy looking at the sight.

thalai vAy niRaiya – to enable the (mouth of the ) skull to fill up

kOttangai – beautiful hand like a bud

oN kurudhi kaNda poruL sollilemperumAn sprayed the sweat from his divine chest on the skull and made it to break out of Siva’s hand.

oN kurudhi – beautiful blood. It was similar to the saffron on the chest of emperumAn.

am kai – with the beautiful hand which was capable of removing the heinous crime.

oN kurudhi –  mAthya purANam 182 says “thasya rakthasya nisruthA” (the flow of blood). Some people say that emperumAn sprayed blood. Is it correct to say that blood was similar to vermillion? There is not much of a difference between the two. It is not incorrect to say this since it compares with the incomparable emperumAn.

kaNda poruL sollil kadhai – If truth were to be told..

kadhai – this is like mahAbhAratham. Siva need not be an ISvaran like this; neither does he need to be one who had committed a heinous crime. nampiLLai would narrate an incident involving nanjIyar: One day, nanjIyar gave a mango to nampiLLai and asked him to give it to a person by name nambi thiruvazhudhivaLanAdu dhAsar. When nampiLLai went to him, dhAsar was explaining the meaning for this pAsuram (63rd pAsuram) “We have not heard that kaNNapirAn (krishNa) who had killed seven bulls committed a crime or that he had to go to someone’s door to carry out any atonement. But Siva did not kill brahmA (brahmA was very much alive after the head was severed). By plucking the head of one who was alive even after losing his head, Siva committed a crime and started going to various places to get rid of its effect. emperumAn removed that crime due to his connection. Isn’t this the difference between emperumAn and others! ” (it is implied here that the one who killed the bulls did not commit any crime but the one who has bull as his vehicle, committed a crime by severing a head, though the person whose head he had severed, did not die!). Who is ISvaran among these three – Siva, who committed the crime by severing a head? Or brahmA, who lost his head and suffered? Or emperumAn who removed the curse of Siva? You be the judge!

We shall move on to the 64th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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