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Arththi prabandham hindi Other

आर्ति प्रबंधं ३५

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आर्ति प्रबंधं

<< पासुर ३४

 

उपक्षेप

मामुनि श्री रामानुज से कहतें हैं , “स्वामी! बाधाओं को निकाल कर मेरी रक्षा करने में ही आपकी चिंता हैं।  आपके अत्यंत कृपा के कारण, आपके प्रति कैंकर्य करने  कि अवसर दिलाने की इच्छा रखते हैं।  किन्तु साँसारिक रुचियाँ ऐसे कैंकर्य के प्रति मेरी दिलचस्पी को घटाने की कोशिश करतें हैं।  यह मेरे कर्मों की ही फल हैं। आपसे प्रार्थना हैं कि  इन्को नाश कर आपके प्रति नित्य दास्य भाव को  बढ़ाये रखें।   

पासुरम ३५

अरुळाले अडियेनै अबिमानित्तरुळी  

अनवरदम अडिमै कोळ निनैत्तु नीयिरुक्क

मरुळाले पुलन पोग वानजै सेय्युं एन्रान

वलविनैयै माट्री उन्पाल मनम वैक्क पन्नाय

तेरुळारुम कूरत्ताळवानुम अवर सेल्व

तिरुमगनार तामुम अरुळीचेयद तीमै

तिरळान अत्तनैयुम सीरवुळ एन्नै

तिरुत्ति उय्यक्कोलुम वगै तीरुम ऐतिरासा

शब्दार्थ

अनवरदम – (हे श्री रामानुज) हमेशा

निनैत्तु नीयिरुक्क – आप इस सोच में हैं

अरुळाले – आपके अत्यंत कृपा के कारण  

अडियेनै अबिमानित्तरुळी – कि मै परमपद के लायक हूँ और इस सँसार का नहीं

अडिमैं कोल्ल – और आप मुझें अपने प्रति नित्य कैंकर्य के लिए उपयोग करने का सोच रहें हैं।  

पुलन – (मेरे) इन्द्रियाँ

एन्रन – मेरे (जिनके कारण )

वल – शक्तिशाली

विनैयै – कर्म

वांजै सेय्युं – तरसते हैं  

पोग – और साँसारिक विषयों के पीछे जायें  

मरुळाले – और अज्ञान देते हैं जो आपके शुद्ध विचार को छिपाते हैं।  

पण्णाइ – (आपसे विनति करता हूँ) मुझे आशीर्वाद कीजिये

माट्री – ध्यान उस्से हटाएँ

मनम वैक्क – और मन को बहलाएँ

उन्पाल – अपने ओर

तेरुळारुम – जो ज्ञान से भरें हैं और जिन्का नाम हैं

कूरत्ताळवानुम – श्री कूरेश और

अवर सेल्व तिरुमगनार तामुम – कूरत्ताळवान के पुत्र होने की सौभाग्य मिलने वाले पेरिय भट्टर

अरुळीचेयद – अपने को नीच समज

तीमै तिरळान – पापों के समूह के सूची दिए

अत्तनयुम – (अत्यंत विनम्रता से ऐसे बतातें हैं ) वें सारें

सेरवुल्ल – (एक को भी न छोड़ कर) उपस्थित हैं

एन्नै – मुझ में

ऐतिरासा – यतिराजा

तेरुम – कृपया सोचें

वगै – कोई मार्ग

तिरुत्ति – मुझे सुधार कर

उय्यकोल्लुम – विमुक्त करने केलिए

सरल अनुवाद

इस पासुरम में मामुनि कहते हैं कि, श्री कूरेश और उन्के श्रेयस्वी पुत्र अपने ग्रंथों में, विनम्रता से जितने असंखित पापों कि प्रस्ताव किये हैं , वें  सबी उनमें (मामुनि में ) उपस्थित हैं।  यह पाप मामुनि को घेरे हैं जिसके कारण उन्हें, श्री रामानुज के, मामुनि को मुक्ति दिलाकर कैंकर्य दिलाने कि शुद्ध विचार समझने से रोखते हैं। क्रूर पापों से प्रभावित अपने इन्द्रियों से नियंत्रित बुद्धि को सही रास्ते में निर्माण करने को, श्री रामानुज से मामुनि  विनति करतें हैं।  

स्पष्टीकरण

मामुनि प्रस्ताव करतें हैं , “हे श्री रामानुज! श्री कूरेश और उन्के पुत्र होने की महान मौका पाने वाले पेरिय भट्टर के ज्ञान को प्रशंसा करने वाली वचन है , कूरनाथभट्टाक्य देसिकवरोक्त समस्तनैच्यं अद्यास्ति असंकुचितामेव (यतिराज विंशति १५) .  श्री कूरेश के पुत्र होने के सौभाग्य के कारण, भट्टर “श्रीरंगराज कमलापदलालि तत्त्वं” कहलातें हैं।  अत्यंत विनम्रता के कारण, श्री कूरेशर और भट्टर अपने पापों के सूची देतें हैं जिन्मे “पुत्वाचनोच अधिक्रामांग्यां (वरदराज स्तवं)” जैसे वचन भी हैं। यह सारे पाप मुझ में अधिकतर रूप में उपस्थित हैं। मामुनि आगे कहतें हैं, “हे रामानुज! “सेयल ननराग तिरुत्ति पणिकोळवान (कणणिनुन सिरु ताम्बु १०) वचनानुसार आप हमेशा जनों को सुधार कर मुक्ति दिलाने कि विचार में ही हैं। मेरे प्रति अत्यंत कृपा के कारण आप मुझे परमपद के लायक समझतें हैं और इस सँसार से विमुक्त करने की विचार में हैं।  इससे बढ़कर अपने प्रति नित्य कैंकर्य देने कि मार्ग सोचते हैं। परंतु मेरे इन्द्रियाँ और क्रूर पाप, मेरे बुद्धि से आपके शुद्ध विचारों को छिपाती हैं। यतिराज विंशति १६ के “शब्दादि भोग रूचिरनवहमेधदेह” वचनानुसार, मेरे क्रूर पापों से प्रभावित मेरे इन्द्रियाँ, आपसे दूर और साँसारिक रुचियों के निकट ले जातीं हैं। आपसे विनति करता हूँ कि तिरुवाय्मोळि(१.५.१०) के “तनपाल मनमवैक्क तिरुत्ति” के अनुसार आप मेरे विचारों को सुधार अपने और खींच लें। हे मेरे निरंतर स्वामि, मैं विनती करता हूँ कि, आपके ही सोच में रहने वाली मन दें।  कृपया इस पर विचार कीजिये।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-35/

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iraNdAm thiruvandhAdhi iyaRpA

iraNdAm thiruvandhAdhi – 72 – pOdhaRindhu

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avathArikai

AzhwAr’s divine mind took a step back saying that if this is the position of the great nithyasUris with regard to emperumAn, do I have the qualification to approach him? AzhwAr tells his divine mind “you need not fear like that. emperumAn is such a person of easy access that even animals approach him. Hence stay focussed on that”.

Let us go through the pAsuram and its meanings:

pOdhaRindhu vAnarangaL pUnjunai pukku Angalarndha
pOdharindhu koNdu EththumbOdhu uLLam pOdhu
maNivEngadavan malar adikkE sella
aNivEngadavan pEr Ayndhu

Word by Word Meaning

vAnarangaL – monkeys
pOdhu aRindhu – waking up early in the morning (and getting up)
pU sunai pukku – entering ponds with flowers (and having a bath)
Angu alarndha – just then blossomed
pOdhu – flowers
arindhu koNdu – plucking and offering them
Eththum – will worship
uLLam – Oh mind!
pOdhu – you too start (to carry out like that)
maNi vEngadavan – thiruvEngadavan who is like a blue coloured gem
pEr – divine names
Ayndhu – meditating on
vEngadavan malar adikkE sella – ensuring that they reach the lotus-like divine feet of
emperumAn
pOdhu aNi – offer the flowers

vyAkyAnam

pOdhu aRindhu – just as sages get rid of their rajO guNam (being passionate) and thamO guNam (being ignorant) and have only sAthvika guNam (being noble) knowing that it is brahma muhUrtham (the time span between 4 and 6 in the morning), the monkeys also become aware of the time and do not get sleep during this time frame, like EkAgis (solitary people).

vAnarangaL – monkeys worship at the thirumalai hills where nithyasUris come and worship with affection.

pUnjunai pukku – entering ponds which have flowers. Just as sages take a dip in the water unmindful of the chillness, the monkeys too have a bath.

Angu – in that place

alarndha pOdhu – beautiful flowers which are neither buds nor fully blossomed.

arindhu – plucking them, they will worship. They will approach emperumAn with these.

uLLam pOdhu – Oh my mind! Step out! Do not step back in the time available.

What are we going to do? You also, like those monkeys, with beautiful flowers …..

maNi vEngadavan malaradikkE sella – ensuring that the flowers reach the beautiful divine feet of thiruvEngadavan who has the complexion of a blue gem

aNi – while doing that

vEngadavan pEr Ayndhu koNdu – meditating on the divine names of thiruvEngadavan, wondering at his simplicity, we shall ensure that we offer the flowers to his divine feet. We shall surrender to him with flowers.

If the text is taken as aNi vEngadavan instead of maNi vEngadavan, the meaning will change to: thiruvEngadamudaiyAn who is like a decorative jewel to the world. We can also interpret this as – even when going towards thiruvEngadavan’s flower-like divine feet, offer (offer such that they reach thirvEngadavan’s divine feet).

We shall take up the 73rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 6th centum

thiruvAimozhi – 6.4.7 – manap parippOdu

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Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “For me who is having the heart which contemplates the activities of emperumAn who appeared with his divine entourage being unable to bear the sufferings of his devotees and destroyed their enemies, who is equal in this expansive world?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu
thanakku vENduruk koNdu thAn thana sIRRaththinai mudikkum
punath thuzhAy mudi mAlai mArban en appan than mAyangaLE
ninaikkum nenjudaiyEn enakkini yAr nigar nIL nilaththE?

Listen

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

(As said in SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu cha manushyANAm bruSam bhavathi dhu:khitha:” (when his subjects suffered, SrI rAma felt more agony than they), on seeing the sufferings of samsAris (worldly people) , out of paradhu:kha asahiNuthva (unable to bear the sufferings of others))
manap parippOdu – with anguish in heart
azhukku – to be rejected
mAnida sAdhiyil – in human species
thAn – himself (who is hEya prathyanIka (opposite to any such defects, rejectable aspects))
piRandhu – even while born as one amongst them
thanakku vENdu – that which he desires
uru – dear forms
koNdu – accepting
thAn – he (who is caring towards his devotees)

(through destroying of enemies of such devotees)
thana – his
sIRRaththinai – anger
mudikkum – one who brings it to an end
punam – having freshness as if being present in its natural place
thuzhAy – having thuLasi garland
mudi – crown
mAlai – that divine garland
mArban – being the one who has the divine chest
en – manifesting such beauty to me
appan than – benefactor’s
mAyangaL – amazing activities
ninaikkum – obedient, to contemplate
nenju – heart
udaiyEn – me who am having it in a distinguished manner
enakku – for me
ini – now
nIL nilaththu – in this great earth
nigar – match
Ar – who?

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

Even while being born as one amongst the human species which is to be rejected with anguish in heart, he accepts dear forms which he desires and brings an end to his anger; he is having thuLasi garland which is having freshness as if being present in its natural place, on his crown and on his divine chest; for me who am having the amazing activities of such benefactor in my distinguished, obedient heart to contemplate, is there any match in this great earth now?

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

  • manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu – He who eliminates this rejectable human body of the worldly people, himself took birth in such human species. When a child falls into a well, a mother will jump in with anguish and rescue the child. Similarly, he takes birth with anguish thinking “I have not helped them sufficiently”.
  • thAn piRandhu – emperumAn who is opposite of all defects, entered the womb along with his divine entourage; he who is free from karma, took birth in species which are hated even by those who are bound by karma [and pushed to such births]; the reason for this is his kAruNyam (mercy).
  • thanakku vENduruk koNdu – With his divine entourage. When he is born like that, would it be limited! People would wonder “dhvibhujOvA chathurbhujOvA” (Is he with two shoulders or four shoulders!). Only after he gave up his supremacy, he was given space here [when krishNa was born, vasudhEva asks him to hide his four shouldered form and asks him to appear as a normal child, and emperumAn obliges]. Since these forms are assumed by him for his devotees, he would like them. They are also based on his own desire.
  • thAn thana sIRRaththinai mudikkum – While he eliminates the enemies of his devotees, he would feel that his own anger was eliminated; just as a mother would eliminate her anger on those who harmed her child, by harming them. SrI rAmAyaNam yudhdha kANdam 50.136 “kOpasya vaSamE ivAn” (On seeing hanuman being severely hurt by rAvaNa, SrI rAma became engulfed with anger).
  • punath thuzhAy mudi mAlai mArban – emperumAn was given a sacred bath after he killed the enemies of the devotees, and was decorated with thuLasi (thiruththuzhAy) garland on his crown and chest. The thuLasi garland having come in contact with his divine body, acquired freshness as if standing in its own abode [plant]. And, he captured me with such decoration.
  • than mAyangaLE ninaikkum nenjudaiyEn – I am having a distinguished heart which is contemplating his divine activities unlike an ordinary heart which is said as in SrIvishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandha mOkshayO:” (For humans, mind is the cause for bondage and liberation).
  • enakku ini yAr nigar nIL nilaththE – Across this expansive earth, is there anyone matching me? Here, he is not considering anyone in paramapadham; since there is no one who can sing verses in praise of emperumAn, AzhwAr is asking “for me who can serve emperumAn through my verses right in this material world, is there any match?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi iyaRpA

iraNdAm thiruvandhAdhi – 71 – idangai valampuri

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avathArikai

In this pAsuram, how nithyasUris (permanent dwellers of SrIvaikuNtam), thinking of the activities undertaken by emperumAn during his avathArams (incarnations), fear for his safety out of affection for him and suffer, is told. Isn’t emperumAn, who is having many people who have deep affection for him, taking residence in places where there is none having affection for him, wonders AzhwAr. In the earlier pAsuram, it was mentioned as to how emperumAn came of his own volition to various divine abodes. This pAsuram mentions the nature of nithyasUris who desire only emperumAn. Even if emperumAn incarnates here, only nithyasUris have affection for him and there is none in this world who has affection for him. AzhwAr is asking as to for whose knowledge the nithyasUris are remaining there, having affection for emperumAn. In the earlier pAsuram, he mentioned as to how he comes as a simple person to various divine abodes. In this pAsuram he mentions emperumAn’s nature as an easily approachable person.

Let us go through the pAsuram and its meanings:

idangai valampuri ninRArppa erigAnRu
adangAr odunguviththadhu Azhi vidangAlum
thIvAy aravaNaimEl thOnRal dhisaiyaLappAn
pUvAr adi nimirththa pOdhu

Word by Word Meaning

vidam kAlum – spitting poison
thI vAy – having frightening mouth
aravu – ananthAzhwAn (AdhiSEshan)
aNai mEl – (reclining) on his bed
thOnRal – the supreme being
dhisai – all the worlds
aLappAn – to measure
pU Ar adi – the soft divine feet, which are like flowers
nimirththapOdhu – during the time when [emperumAn] lifted and made them grow
valampuri – his conch
idangai – on his left hand
ninRu – standing firmly
Arppa – blew vociferously
Azhi – divine disc [sudharSana]
eri kAnRu – spat fire
adangAr – enemies such as namuchi
odunguviththadhu – made them incapacitated

vyAkyAnam

idangai valampuri ninRArppa – In order to express its happiness when emperumAn measured the worlds, the conch pAnchajanya, on his left hand, blew loudly. It blew in such a way that enemies, who heard it, fell onto the ground in defeat.

erikAnRu adangAr odunguviththadhu Azhi – the divine disc, not being able to blow like the conch, spat fire on enemies such as namuchi (son of king mahAbali) and frightened them.

vidam kAlum thIvAy aravaNai mEl thOnRal – even as emperumAn is reclining on him, due to his affection for emperumAn, thiruvananthAzhwAn (AdhiSEshan) wants to kill the enemies. Accordingly, in the same position (being a bed for emperumAn) he spat poison. emperumAn has such a soft body that his followers [nithyasUris] fear as to what will befall his divine form, even as he is lying on thiruvananthAzhwAn who has such a frightening mouth.

dhisai aLappAn – to measure the directions which had forests and ridges

pU Ar adi nimirththa pOdhu – when he spread out his soft, divine legs. At that time, the divine conch in his left had blew loudly; the divine disc on his right had spat fire; AdhiSEhan spat our poison from his place. Thus all these followers suffered like this.

pU Ar adi – even if he had remained quiet without measuring the worlds, his divine feet were so soft that even his consorts would worry themselves out of affection for him, as to what will happen to his divine fieet. nammAzhwAr too mercifully stated in his thiruvAimozhi 9-2-10 “malarmagaL maRRum nilamagaL pidikkum melladi” (both SrIdhEvi and bhUdhEvi would gently stroke his soft, divine feet). His divine feet were so soft that even SrIdhEvi, who is fragrance personified and bhUdhEvi, who is patience personified, would fear touching them! The divine feet are so soft that they would turn red even if his consorts think about stroking them, even before they touch them! They are like flowers which have been spread out; they are so soft.

We shall move on to the 72nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 6th centum

thiruvAimozhi – 6.4.6 – igal koL

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Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “There is no mental grief for me who got to enjoy krishNa’s activities of killing the enemies”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “There is no mental grief for me who got to enjoy krishNa’s activities of killing the enemies and won over the three worlds in his previous incarnation, to eliminate the ego of mahAbali”.

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

igal koL puLLaip piLandhadhum imilERugaL seRRadhuvum
uyar koL sOlaik kurundhosiththadhum utpada maRRum pala
agal koL vaiyam aLandha mAyan ennappan than mAyangaLE
pagalirAp paravap peRREn enakkenna manap parippE?

Listen

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

igal – in the battle
koL – came with focus
puLLai – bakAsura (the demon in the form of a crane)
piLandhadhum – tore his beak;
imil – having (prideful) hump
ERugaL – bulls
seRRadhuvum – angrily killed;
uyar – tallness
koL – having
sOlai – well grown
kurundhu – kurundhu (a type of tree)
osiththadhum – broke
utpada – including
maRRum – other
pala – many activities relating to killing the enemies
agal – expansiveness
koL – having
vaiyam – earth
aLandha – measured and eliminated the ego of mahAbali
mAyan – amazing as thrivikrama
en – manifesting the similarity between that thrivikrama avathAram and krishNavathAram for me
appan than – the great benefactor, krishNa’s
mAyangaL – amazing activities
pagal irA – day and night, without any difference
parava – to praise
peRREn – got;
enakku – for me
enna – what
manapparippu – grief is there?

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

emperumAn tore the beak of bakAsura who came focussed in battle; he angrily killed the bulls which were having humps; he broke the tall and well grown kurundhu tree; including these and many other activities relating to killing of enemies were manifested to me by the great benefactor, krishNa who measured the expansive earth as thrivikrama to eliminate the ego of mahAbali; having got to praise these amazing activities day and night, without any difference, what grief is there? Implies that only when bhagavath anubhavam is absent, grief will be present.

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

  • igal koL puLLaip piLandhadhum – (igal – battle) It just did not appear as a bird, but also was fiercely focussed to fight with krishNa, and krishNa killed it. Though the demon came to kill krishNa, he assumed a bird’s form which will not threaten anyone so that others would not mistake him to be coming to harm krishNa, as said in periyAzhwAr thirumozhi 2.5.4 “paLLaththil mEyum paRavai uruk koNdu” (assuming the form of a bird which is gazing in the shallow area).
  • imil ERugaL seRRadhuvum – how he killed the bulls with the humps.
  • uyar koL sOlaik kurundhu osiththadhum – Breaking the kurundhu tree which was tall and bushy. It grew out nicely thinking “this will be attractive for children”; krishNa broke it into pieces thinking “let me break it”.
  • utpada maRRum pala – There are many such destroying of enemies by him in this manner.
  • agal koL vaiyam … – Many such amazing activities only of such emperumAn who effortlessly measured the expansive earth.
  • pagal irAp paravap peRREn – Wordly people have divided the time into day and night, to engage in worldly pleasures; for me who got to enjoy emperumAn’s activities during both day and night, is there the same mental grief of those who enjoy worldly pleasures? parivu [paribu] – grief; even if paribu is read as parippu, it has the same meaning.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi iyaRpA

iraNdAm thiruvandhAdhi – 70 – thamaruLLam thanjai

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avathArikai

AzhwAr says that if such people are favourable to him (emperumAn) he will not see any distinction between their hearts and the divine abodes where he has taken residence with happiness. Alternatively it could be said that AzhwAr is mercifully mentioning the abodes where emperumAn has taken residence for the sake of his followers. This pAsuram describes the infatuation that emperumAn has for his followers. Thus, in the 68th pAsuram, the way he gave nectar to those who desired it was mentioned. In the 69th pAsuram, the way he gave kingdoms to those who desired them was mentioned. In this pAsuram, the way he gave himself to those who desired him is mentioned.

Let us go through the pAsuram and its meanings:

thamaruLLam thanjai thalaiyarangam thaNkAl
thamaruLLum thaN poruppu vElai thamaruLLum
mAmallai kOval madhiL kudandhai enbarE
Evalla endhaikku idam

Word by Word Meaning

thamar uLLam – devotees’ heart
thanjai – thanjai mAmaNik kOyil [a divine abode in thanjAvUr]
thalai arangam – (among all divine places) most special thiruvarangam
thaNkAl – thiruththaNkAl [a  divine abode near present day sivakAsi]
thamar uLLum – what the followers have thought of (as everything for them)
thaN poruppu – the cool thirumalai (thiruvEngadam)
vElai – thiruppARkadal (milky ocean)
thamar uLLum – places meditated upon by followers
mAmallai – thirukkadal mallai [mahAbalipuram]
kOval – thirukkOvalUr
madhiL kudandhai – kudandhai [kumbakONam] with divine fortified walls

thus, all these abodes
E valla endhaikku idam enbar – [his followers] will say are the residences for chakravarthy thirumagan (SrI rAma) who is an expert at shooting arrows.

vyAkyAnam

thamar uLLam – AzhwAr is referring first to the hearts of followers since these are the most important among all the abodes where emperumAn has taken residence. Thus, AzhwAr says that unlike other divine abodes, emperumAn will give prominence to his followers’ hearts.

thanjai – the divine abode thanjai mAmaNikkOyil, in thanjAvUr.

thalai arangam –  the periyakOyil (huge temple) at thiruvarangam, considered to be the first among all divine abodes of emperumAn and one that could be thought of to be on a par with paramapadham. thirumangai AzhwAr has mercifully spoken of this abode in his thirunedundhANdagam 14 as “appAl mudhalAy ninRa aLappariya Aramudhai arangamEya andhaNanai” (one who is in paramapadham took residence in thiruvarangam, as the primary cause of existence for both nithyavibhUthi (SrivaikuNtam) and leelA vibhUthi (samsAram) with his wonderful form which will remove all faults); nammAzhwAr too has mercifully mentioned in thiruvAimozhi 7-2-3 as “katkilee … thitkodi madhiL sUzh thiruvarangaththAy” (Oh one who is invisible to our eyes! …who lies inside thiruvarangam surrounded by huge walls with firm creepers on them).

thaNkAl – this divine abode of thiruththaNkAl is the one which removed thirumangai AzhwAr’s infatuation. thirumagai AzhwAr has mercifully spoken of this abode in his periya thirumozhi as “thaNkAl thiRalvaliyai” (the powerful entity at thiruththaNkAl).

thamar uLLum thaN poruppu –   thiruvEngdamalai (the hills at thiruvEngadam) which is considered by followers as a treasure and which is spoken of by nammAzhwAr in thiruvAimozhi 9-3-8 as “ninRa vEngadam nINilatthu uLLadhu” (the abode thiruvEngadam where emperumAn stood awaiting his followers is on the expansive earth). This abode is everything to SrIvaishNavas.

vElai – the abode thiruppARkadal (milky ocean) which is the cause for emperumAn to take residence in all these dhivyadhESams (divine abodes). Since this abode is approached only by entities such as brahmA et al, AzhwAr is not qualifying this abode with any specific adjective and mentions it merely as vElai.

thamar uLLum mAmallai – the abode  thirukkadal mallai [present day mahAbalipuram] where emperumAn took a lying posture on the ground in order to shower his mercy on his follower puNdarIka muni.

kOval – the divine place thirukkOvalUr where emperumAn jostled with poygai AzhwAr, bhUdhaththAzhwAr and pEyAzhwAr. Isn’t it the place which exulted after making the three of them jostle with each other!

madhiL kudandhai – the divine abode thirukkudandhai [present day kumbakONam] which is surrounded by well fortified walls. An abode which was very dear to thirumazhisai AzhwAr.

enbarE Evalla endhaikku idam – people say that these are the abodes which are the dwelling places for chakravarthy thirumagan (son of emperor) [SrI rAma] who is capable of uprooting the enemies. He is the one who destroyed his enemies and made his followers as his servitors. AzhwAr says that these are all abodes where emperumAn took residence in order to redeem his followers from samsAram.

We shall take up the 71st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 6th centum

thiruvAimozhi – 6.4.5 – vENdith thEvar irakka

Published by:

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Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “After mercifully incarnating as krishNa, he grew up without the knowledge of kamsa and killed him; for me who got to enjoy this today, is there any poverty? Also explained as “is there any match for me?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

vENdith thEvar irakka vandhu piRandhadhum vIngiruLvAy
pUNdu anRu annai pulambap pOy angOr Ayk kulam pukkadhum
kANdal inRi vaLarndhu kanjanaith thunja vanjam seydhadhum
INdu nAn alaRRap peRREn enakkenna igal uLadhE?

Listen

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

dhEvar – dhEvas (celestial beings)
irakka – prayed
vENdi – out of own desire
vandhu – descended (from kshIrArNavam (milk ocean))
piRandhadhum – the way he incarnated;
anRu – on that same day
annai – mother dhEvaki who gave birth to him
pUNdu – (out of fear towards kamsa) lifted him up and embraced him
pulamba – cried out
vIngu – abundance
iruLvAy – in darkness
pOy – went
angu – in a place which was under the reign of kamsa
Or – distinguished (to hide him and raise him, without fear towards kamsa)
Ayk kulam – in cowherd clan
pukkadhum – the way he entered;
kANdal – the sight of such kamsa
inRi – not to have
vaLarndhu – grow up
kanjan – kamsa
thunja – to finish
vanjam – mischief
seydhadhum – did
INdu – from here
nAn – I
alaRRa – to speak out
peRREn – got;
enakku – for me
enna – what
igal – hurdle
uLadhu – is there?

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

dhEvas prayed and emperumAn descended out of his own desire and incarnated; on that same day, when mother dhEvaki who gave birth to him, cried out, lifted him up and embraced him,  he went into abundant darkness and entered into the distinguished cowherd clan, in a place which was under the reign of kamsa; he grew up hiding from the sight of kamsa to finish him through mischief; I got to speak out about all these from here; what hurdle is there from me? If there is any hurdle, it will meet the same end as that of kamsa.

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

  • vENdith thEvar irakka vandhu piRandhadhum – It should be read as “dhEvar irakka vENdi vandhu piRandhadhum” (As the dhEvas prayed, he incarnated willingly). dhEvas with great anguish went and prayed to emperumAn “Without understanding our own strengths and weaknesses, we gave boons to a person to uplift him; but now our residences have been attacked”. And he became desirous to be fathered by some one and took birth as said in SrI rAmAyaNam bAla kANdam 15.30.1 and 15.30.2 “pitharam rOchayAmAsa” (he desired to have dhaSaratha as his father). It is as said in SrI bhagavath gIthA 4.6 “Athma mAyayA” (by my will); this means “AthmEchchayA” (by my own desire); nigaNdu (dictionary) “mAyA vayunam gyAnam” (mAyA, vayunam, gyAnam are synonyms and they all mean emperumAn’s amazing ability). AzhwAr is anguished by the act of emperumAn taking birth, without considering the [inferior] state of those who pray for his incarnation and without considering his own [superior] state. He would fulfil the desire of his devotee by assuming the form of a mendicant, would not hesitate to do anything for such devotees when he takes birth.
  • piRandhum vIngiruLvAy – As said in SrIvishNu purANam 5.3.7 “madhya rAthrE akilAdhArE jAyamAnE janArdhanE” (the supporter of all worlds, appeared at midnight), piLLai uRangA villi dhAsar used to say “krishNa was caught without knowing the dangers, fear for kamsa was well present, and it was due to the darkness, we all survived [krishNa survived, so, we his dependents also survived]! So, let us surrender to this darkness”. The same fear which was like death for AzhwAr [due to separation from emperumAn], is now relishable [as it was the darkness which saved krishNa]. This can also be read as “vIngiruLvAy pUNdu anRannai pulambap pOy“; as said in periyAzhwAr thirumozhi 5.3.1 “makkaL aRuvaraik kallidai mOdha izhandhavaL” (One who lost her six children by kamsa’s hitting them on rock), she lost her children one after other, as soon as giving birth to them, thinking “I may lose this child as well” and started crying, holding on to his feet. While out of motherly love she cried like that, since he was not nursed by her until then, he left her [and went to gOkulam]. vIngiruL – growing darkness.
  • angu Or Aykkulam pukkadhum – In that situation, there he found a place to grow up, which gives refuge to the fearful!
  • Aykkulam – Those who don’t fear thinking “kamsa is harmful”. They will say “if he lives along peacefully with the citizens, we will let him live, otherwise we will kill him with the plough”.
  • kANdal inRi vaLarndhu – How amazing that he grew up hiding from kamsa and his harmful associates!
  • kanjanaith thunja vanjam seydhadhum – As soon as SrI nAradha bhagavAn informed, krishNa went immediately without any delay and finished kamsa and his mischievous thoughts. Unlike SrI rAmAvathAram where SrI rAma fought righteous war only, krishNa killed kamsa through mischievous ways.
  • INdu nAn alaRRap peRREn – Unlike mother dhEvaki who suffered being present at the same time as that of kamsa, now I am able to enjoy without any fear.
  • enakku enna igal uLadhE – After kamsa is destroyed, do I have any other enemies? igal – enemy. Also said as AzhwAr saying “for me who enjoyed today how he killed kamsa, there is no grief”.
thiruvAimozhi thiruvAimozhi 6th centum

thiruvAimozhi – 6.4.4 – nOva Aychchi

Published by:

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

Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “For me who got to enjoy krishNa who is obedient to mother yaSOdhA and who killed the enemies during such time, there remains nothing to be attained”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I got to enjoy the childhood activities of krishNa who has a divine form; is there anything more for me to desire for?”.

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

nOva Aychchi uralOdArkka irangiRRum vanjap peNNaich
chAvap pAl uNdadhum Ur sagadam iRach chAdiyadhum
dhEvak kOlap pirAn than seygai ninaindhu mananguzhaindhu
mEvak kAlangaL kUdinEn enakku en ini vENduvadhE?

Listen

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

nOva – to hurt
Aychchi – the cowherd woman [mother yaSOdhA]
uralOdu – with the mortar
Arkka – binding him tightly
irangiRRum – being immersed in that experience
vanjam – came with mischief (assuming the motherly form)
peNNai – pUthanA, the demoniac woman
sAva – to kill
pAl – breast milk
uNdadhum – consumed
Ur – moving towards him, being possessed by a demon
sagadam – wheel
iRa – to break
SAdiyadhum – kicked with his divine feet
dhEvak kOlam – with divine form
pirAn than – krishNa‘s
seygai – activities
ninaindhu – thinking about
manam – heart
kuzhaindhu – melted
mEva – to fit well
kAlangaL – times
kUdinEn – attained;
enakku – for me
en – what else is
ini – now
vENduvadhu – needed?

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

krishNa was bound tightly to the mortar by mother yaSOdhA, the cowherd woman, with the intent to hurt him, and he immersed himself in that experience; he killed pUthanA, the demoniac woman who came with mischief, by consuming her breast milk;  he broke the wheel which moved towards him, being possessed by a demon, by kicking it with his divine feet; thinking about the divine activities of krishNa, my heart melted and had the time to fit well in them; now, what else is needed for me? Implied that the eternal enjoyment itself is the goal.

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

  • nOva Aychchi uralOdu Arkka irangiRRu – When nanjIyar explains this pAsuram, the way he says “nOva” is very beautiful. AzhwAr is saying “nOva” as if he the rope was tied to his own divine form and bothered him.
  • Aychchi uralOdu Arkka irangiRRum – She is not binding him with hatred, but is angry on him out of love; so, as long as there is love, anger would also remain. As said in periya thirumozhi 8.3.5 “thAyeduththa siRu kOlukku uLaindhOdi” (running out of fear for the small stick held by his mother) and in periya thirumozhi 6.7.4 “viLiyAvArkka vimmiyazhudhAn” (due to being angrily bound by his mother, he sobbed) – AzhwAr is grieving since krishNa could not even cry out loud [out of fear].
  • Aychchi uralOdu Arkka – periya thirumozhi 2.10.6 “thaRiyArndha karungaLiRE pOla ninRu thadangaNgaL pani malgum thanmaiyAnai” (emperumAn who appears like a black elephant and having expansive, teary eyes) – it appears as if an elephant is tied to the mortar! He is of the nature where he stood crying there even when bound by a helpless woman, instead of freeing himself. She said as in SrIvishNu purANam 5.6.15 “yadhiSaknOshi” (free yourself up, if you can).
  • uralOdu Arkka irangiRRum – He became immersed on seeing her binding him to the mortar; if dhuryOdhana [or some unfavourable person] binds him, he will think about freeing himself up.
  • irangiRRum – AzhwAr thinks about emperumAn‘s grief. irakkam – his attachment [towards his mother].
  • vanjap peNNaich chAvap pAl uNdadhum – Oh my god! what will I [AzhwAr] do, if he remains like that towards the fake mother too?
  • sAvap pAl uNdadhum – Unlike rAmAvathAram, where he just caused disability to sUrpaNAkA which caused further harm, here krishNa killed her completely.
  • pAl uNdadhum – Just as he would consume mother yaSOdhA’s milk to sustain himself, here too, he consumed pUthanA’s milk to sustain himself [by killing her]. He is said in periya thirumozhi 1.3.1 “peru mulaiyUdu uyirai vaRRa vAngi uNda vAyan” (emperumAn who has the mouth which sucked her life through her huge bosom). He consumed her milk as a child would do; but due to his nature, she, who was unfavourable towards him, died.
  • Ur sagadam iRach chAdiyadhum – Instead of being triggered by someone else, [the demon in the form of] the wheel, came itself towards him and tried to kill him. If he [the demon] is coming in a human form, he may be stopped. From this [Ur – moving on its own] we can understand that the demon is trying to fiercely attack krishNa on his own without the help of anyone else.
  • iRach chAdiyadhum – It is said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum sagadavasurar udal vERAp piLandhu” (the body of demon in the wheel, became tired and broke into pieces).
  • chAdiyadhum – Though krishNa effortlessly lifted his divine feet, since its a child’s act, AzhwAr is praising it greatly. It is said in thiruvAimozhi 5.10.3 “pErndhOr sAdiRach cheyya pAdham onRAl seydha nin siRuch chEvagamum” ( your childish valorous act of mercifully kicking the wheel possessed by the demon, by your reddish divine foot, to be thrown up and be finished).
  • dhEvak kOlap pirAn than – He did not do all of these as a worldly person. Since he performed these acts during infant stage, his form appears to be divine for him.
  • than seygai ninaindhu manam kuzhaindhu mEvak kAlangaL kUdinEn – Enjoying his activities, having a melted heart, I got to spend my time without any other expectation. Having melted heart, with the heart focussing well on his activities, I got to spend my times.
  • enakku en ini vENduvadhE – Now, there is nothing to be attained for me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi iyaRpA

iraNdAm thiruvandhAdhi – 69 – kOvAgi mAnilam kAththu

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

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avathArikai

AzhwAr says that it is not only dhEvas who approach emperumAn and get their needs fulfilled, but even the kings, who are seen by us protecting the world, approach the divine feet of emperumAn who is the cause for the world and these kings obtain their positions through emperumAn only.

Let us go through the pAsuram and its meanings:

kOvAgi mAnilam kAththu nangaN mugappE
mAvEgich chelginRa mannavarum pUmEvum
sengalanAbiyAn sEvadikkE EzhpiRappum
thaN kamalam EyndhAr thamar

Word by Word Meaning

kO Agi – being king of kings
mA nilam kAththu – ruling over the expansive earth
nam kaN mugappE – in front of our eyes
mA Egi selginRa – riding atop horses
mannavarum – kings
sem kamalappU mEvum – one with the reddish lotus flower adorning
nAbiyAn – emperumAn with divine navel
sE adikkE – to the divine feet
Ezh piRappum – over many births
thaN kamalam – cool lotus flowers
EyndhAr – offered
thamar – followers

vyAkyAnam

kOvAgi – being the leaders of the world; since they are ruling the world, they will be very egoistic. They will think that they are also like emperumAn and will be very conceited. They will be egoistic like pouNdra vAsudhEvan, who thought that he was like emperumAn. vishNu dharmam 43-47 says “dhEvEndhras thribhuavanam arthamEka pinga: sarvardhitham thribhuvanagAm cha kArthavIrya:, vaidhEha: paramapadham prasAdhya vishNum samprAptha: sakalapalapradhO hi vishNu:” (worshipping vishNu, dhEvendhra obtained the three worlds, kubEra obtained wealth, kArthavIrya obtained greatness in the three worlds and janaka attained paramapadham (SrIvaikuNtam). Isn’t vishNu bhagavAn the magnanimous person who gives what we ask of him!)

mAnilam kAththu – protecting the expansive earth

nam kaN mugappE mA Egich chelginRa mannavarum – the kings who mount elephants, horses etc even as we are seeing them

pUvEgum sengamala nAbiyAn sEvadikkE – other flowers, when they look at the beauty of the lotus flower shooting from the divine navel of emperumAn, being unable to compete with that, lose out and get pushed over. On the divine feet of such emperumAn who has such a divine navel with beautiful lotus flower…

pU mEvum – sweet lotus; if the text is taken as pU Egum the meaning will change to: the divine navel of emperumAn,  like a lotus, never changing  its beauty. Since the other flowers will lose their beauty in a moment, they cannot compete with emperumAn’s divine lotus like navel and will get pushed over.

Ezh piRappum thaN kamalam EyndhAr thamar – they (the kings) would have offered cool flowers at the divine feet of emperumAn throughout their multitudinous births. Alternatively, this can be construed as: they would be the followers of those who had offered cool flowers at the divine feet of emperumAn over many births. Thus, AzhwAr says that those who had become followers of emperumAn have become kings in this birth, going atop horses.

We shall move on to the 70th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 6th centum

thiruvAimozhi – 6.4.3 – nigaril mallarai

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

Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “I got to spend all my time enjoying krishNa’s activities; I need not worry thinking that there is something which I have not acquired”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

nigaril mallaraich cheRRadhum nirai mEyththadhum nIL nedungaich
chigaramA kaLiRattadhum ivai pOlvanavum piRavum
pugar koL sOdhip pirAn than seygai ninaindhu pulambi enRum
nugara vaigal vaigap peRREn enakku en ini nOvadhuvE?

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

(For their strength)
nigar – match
il – not having
mallarai – wrestlers
seRRadhum – killed

(to make his enemies think about him as a simpleton)
nirai – behind the cows
mEyththadhum – herding them with a stick

(as a cowherd boy)
nIL – tall
nedu – long
kai – having trunk
sigaram – strong like a mountain peak
mA – great
kaLiRu – elephant
attadhum – killed
ivai pOlvanavum – enjoyable acts like these
piRavum – many other acts
pugar koL sOdhi – very radiantly glowing
pirAn than – krishNa’s
seygai – activities
ninaindhu – meditating upon
pulambi – reciting in a disorderly manner
enRum –  everyday
nugara – to consume
vaigal – time
vaiga – very long
peRREn – got;
ini – now
enakku – for me
en – why
nOvadhu – would there be any suffering?

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

krishNa killed the matchless wrestlers; he herded the cows going behind them with a stick; he killed the great elephant which was tall, strong like a mountain peak and having long trunk; I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time; now, for me [who has such enjoyment], why would there be any suffering? Am I going to suffer due to lack of time for such experience? Or am I going to suffer due to the experience lacking enjoyment?

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

  • nigrail mallaraich cheRRadhum – The way he killed the wrestlers who had no match for their strength. There were two boys who are tender-natured due to their herding the cows; they destroyed the wrestlers who were strong like a mountain due to their consuming forbidden foods and their knowledge in warfare/weaponry; just as the movement of worms may lead to art/letters on the sand, this happened naturally [by divine will]; otherwise, it is not possible for these two children to overcome the great wrestlers. On that day, everyone feared for krishNa‘s safety as said in SrI rAmAyaNam yudhdha kANdam 103.6 “na samam yudhdham ithyAhu” (they said that it was a battle between unequal persons). periyAzhwAr thirumozhi 4.9.2 is quoted here. EviRRuch cheyvAn EnRedhirndhu vandha mallarai – Only if they were independently coming at krishNa, they could step back and withdraw. Since they were subordinate to kamsa and were coming on his orders, if they lost the battle here with krishNa, they would be killed by kamsa; hence, they thought “instead of dying like a coward, we could have a valiant death fighting krishNa” and came at him; sAvath thagarththa sAndhaNi thOL chathuran – He fought with them without disturbing the sandalwood paste on his body that was anointed by kUni (the hunchback woman) . Even while wrestling them with his whole body, he ensured that the marks of sandalwood paste did not get disturbed. On top of the anointed sandalwood paste, many girls placed their glance and those cannot be wiped off even by him. Marking their glance on his sandalwood paste anointed body means – applying the marks of their fish, spear etc like eyes on his shoulders. Even if they got disturbed while fighting the wrestlers, they would think that he lost them elsewhere (while enjoying with other girls). If he lost those marks, he would then not be included in the assembly of those girls. EnRu edhirdhu – coming at him with the angry intent to kill him.
  • nirai mEyththadhum – His activities matching his first birth [as kshathriya, the son of vasudhEva] and the second birth [as vaiSya, the son of nandhagOpa]; matching his kingly birth, he fought the wrestlers; and matching his cowherd birth, he tended the cows. His effort to tend the cows was greater than defeating the wrestlers.
  • nIL nedum kai sigaramA kaLiRu attadhum – Even if he could escape the wrestlers, he could not  have escaped this huge elephant.
  • nIL nedum kai – Having a lengthy trunk to pull from distance, the individual who tries to escape. While “nedum kai” itself is sufficient to say the lengthy nature of the trunk, “nIL” is added to emphasise the great length of the trunk.
  • sigara mA kALiRu attadhu – Does it even need the trunk [to capture and trash the individual]? Is it not sufficient to just see the elephant [and die out of fear]? It is said in thiruvAimozhi 8.4.1 “Anai mA malai” (the great mountain like elephant) – it is as huge as a mountain peak.
  • attadhum – the manner in which he killed it.
  • ivai pOlvanavum piRavum – His acts such as this, killing kESi (the demoniac horse) etc.
  • pugar koL sOdhi – The radiance he acquired after killing kuvalayApIdam, the mad elephant.
  • pirAn – Benefactor. This is as said in SrIvishNu purANam 5.20.54 “sakya: paSyatha” (The girls who were seeing krishNa kill the elephant said – Friends! See!). [As said in the same SlOkam] “… svEthAmbu kaNikAchitham” (Friends! See krishNa’s divine face which is covered with sweat) – should he sweat like this while fighting with the elephant? [The girls were relating to how emperumAn would sweat when he embraced them and thinking] Both embracing our bosoms and angrily taking on the elephant appear to be the same for him.
  • than seygai ninaindhu pulambi – Thinking about the benefactor’s activities and blabbering it due to overwhelming emotions.
  • enRum nugara vaigal vaigap peRREn – Enjoying his activities everyday, I got to spent my time. vaigal – time; vaiga – spending. Alternative explanation – To experience this, the time extended. In this explanation, vaigal means time and vaiga means extending.
  • enakku en ini nOvadhuvE – Do I have the dissatisfaction of not finding a place where the time for enjoyment is contracting or expanding?
  • enakku en ini nOvadhuvE – Whatever suffering emperumAn undergoes, AzhwAr considers that to be his own; that got eliminated. emperumAn’s suffering is the suffering for AzhwAr whose suffering is eliminated by emperumAn himself. When emperumAn’s suffering is eliminated, AzhwAr’s suffering is eliminated too. Alternative explanation – the suffering which is for the soul [emperumAn] will also affect the body [AzhwAr].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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