SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr spoke about the simplicity of emperumAn in standing atop the hill and welcoming his followers. In this pAsuram, he speaks and feels joyous about the simplicity of emperumAn in lying below the hill and sustaining it.
Let us go through the pAsuram and its meanings:
malaiyAmaimEl vaiththu vAsugiyaichchuRRi
thalaiyAmai thAnoru kai paRRi alaiyAmal
pIRak kadaindha perumAL thirunAmam
kURuvadhE yAvarkkum kURRu
Word for Word Meanings
malai – manthara parvam (the mountain manthara, a celestial mountain)
Amai mEl vaiththu – atop the form of kUrma (tortoise ) i.e. on himself when he took incarnation in the form of tortoise
vAsugiyai – the serpent vAsuki
suRRi – coiling around the mountain (like a rope for churning)
Amai thAn – he himself, who incarnated as kUrmAvathAram
thalai oro kai paRRI – pressing the top of the mountain with one hand
alaiyAmal – ensuring that the water did not go out
pIRa – (nectar) to come out
kadaindha – churning (the ocean)
perumAn – emperumAn’s
thirunAmam – divine names
kURuvadhE – reciting aloud
yAvarkkum – for all
kURRu – let it become the norm for speaking
malai Amai mEl vaiththu – keeping the mountain manthara atop himself, in the form of kUrma (tortoise). In order to protect the celestial entities who were without strength, emperumAn wanted to give them nectar by churning the milky ocean, thiruppARkadal. For this, he uprooted the mountain manthara and planted it in the ocean as churning staff and started churning. When it appeared that due to the churning motion, the mountain would sink in the ocean, emperumAn took the incarnation of kUrma (tortoise) and positioned himself below the mountain. AzhwAr is referring to this.
vAsugiyaich chuRRi – coiling the huge snake vAsuki as the rope for chunring the ocean through the mountain.
Amai thAn oru kai paRRi – while the mountain was supported from sinking in the ocean, during the process of churning, it would move sideways or go to the top. To prevent such motions, emperumAn held the top of the mountain with his own hand.
alaiyAmal pIRak kadaindha – even after doing all these, dhEvas (celestial entities) and asuras (demonic entities) were not capable of churning the ocean. Hence emperumAn carried out this task too, himself.
alaiyAmal pIRak kadaindha – ensuring that the ocean did not become rageful, as well as ensuring that the waters of the ocean did not spill over since a huge mountain was dropped into it as the churning staff, emperumAn churned the ocean such that nectar came out of the ocean as its essence. By this act of churning the inner sides of the ocean, emperumAn proved that he is the Lord of dhEvas too.
kadaindha perumAn – we can say that by this one act, emperumAn made the celestial entities as his servitors.
perumAL thirunAmam kURuvadhE yAvarkkum kURRu – reciting the divine names of emperumAn who transformed himself in order to carry out the task for anyaprayOjanars (those who seek him for other benefits) is the most apt act for both anyaprayOjanars and ananyaprayOjanars (those who seek emperumAn himself as the benefit), without any distinction.
We will take up the 50th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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