Daily Archives: October 16, 2019

thiruvAimozhi – 10.2.2 – inRu pOy

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Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “Reciting a single divine name is sufficient to eliminate the hurdles;  that itself is a protection in thousand ways”.

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

inRu pOyp pugudhirAgil ezhumaiyum Edham sArA
kunRu nEr mAda mAdE kurundhu sEr serundhi punnai
manRalar pozhil ananthapura nagar mAyan nAmam
onRum OrAyiramAm uLLuvAr umbar UrE

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

inRu – without any delay, on the same day when the desire is acquired
pOy – go
pugudhir Agil – if you reach

(as said in “nOpajanam smaran“)
ezhumaiyum – forever
Edham – the defect of samsAra
sArA – will not affect;

(the abode which is reached)
kunRu nEr – like a mountain
mAdam – mansions
mAdE – in the proximity
kurundhu sEr – with kurundhu tree
serundhi – serundhi flower tree
punnai – punnai tree
manRu – in the centre of the town
alar – blossoming
pozhil – being enjoyable, having garden
ananthapura nagar – in the town of thiruvananthapuram
mAyan – (having qualities such as saundharya (beauty), sauSeelya (simplicity), saulabhya (easy approachability) etc which are enjoyed by his devotees) the amazing lord’s
nAmam – the names which highlight such qualities
onRum – any one of them
Or – being distinguished
Ayiram A – in thousand ways
uLLuvArkku – for those who determine

(the enjoyment of such qualities in that abode itself)
umbar Ur – paramapadham.

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

If you go without any delay on the same day when the desire is acquired, and reach thiruvananthapuram, the defect of samsAra will forever not affect you; in thiruvananthapuram, blossoming gardens are present in the centre of the town which has proximity of mountain like mansions, kurundhu trees, along with serundhi trees and punnai trees; for those who determine in thousand ways, any one of the names which highlight the qualities of the amazing lord in such thiruvananthapuram, that town itself is paramapadham. Implies that paramapadham can be given up. manRu also implies manRal (spreading), meaning the garden which spreads fragrance.

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

  • inRu pOy pugudhirAgil – If you go and reach there, today itself when you acquired the desire to go. “To become a qualified person, is it not required to have detachment towards worldly aspects etc? Is it enough to have the desire alone?” Yes. They are required for the matter [bhakthi yOgam etc] where such qualifications are expected as said in jAbAli smruthi “yadhaharEva virajEth thadhaharEva pravrajEth” (one should accept sanyAsam as soon as one acquires vairAgyam [detachment]); for that matter (emperumAn related matter) which is common for all, which is apt, and which is already desiring for him and waiting for his desire, such desire alone is required; since he cannot earn the qualification matching emperumAn’s greatness and emperumAn as said in nAnmugan thiruvandhAdhi 60ALpArththuzhi tharuvAy kaNdu” (Oh! Lord you are in search of a person who has surrendered unto your divine feet), nothing else is required. He is of the nature to say as said in SrI rAmAyaNam yudhdha kANdam 18.19 “yadhivA rAvaNasvayam” (even if it is rAvaNa himself, bring him); [SrI rAma says] don’t come back empty handed, even if rAvaNa had come carrying the name “vibhIshaNa”. When asked “Why?” [SrI rAma says] Don’t think whether it is not enough if we accepted someone who came from lankA. Only those who have shortcomings are desired by us; that (shortcomings) is present in rAvaNa. Since vibhIshaNa has good qualities as said in SrI rAmAyaNam AraNya kANdam 17.23 “vibhIshaNasthu dharmAthmA’ (vibhIshaNa is of noble character) , he can even come in the future; isn’t rAvaNa the one who is in a dangerous situation where even if he delays a fraction of a moment, he will see disaster? Hence, should we not accept rAvaNa first? Now, if we accept vibhIshaNa, these four assistants will also benefit along with him; but if we accept rAvaNa, we can accept the whole of rAkshasa clan; just as we accepted sugrIva mahAraja, leading to the uplifting of the whole monkey clan.
  • ezhumaiyum Edham sArA – Calamities will never befall us.
  • sArA – Even he need not specifically think about it. As said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe), they will not come close thinking “this is not the abode for us”; due to our relationship with the royal clan [of emperumAn], they will flee; periiya thiruvandhAdhi 54vAnO maRikadalO …” (After worshipping the divine feet of krishNa who killed vathsAsura and kapiththAsura, I don’t know where my sins went. Did they hide in the sky? Did they dissolve in the ocean? Did they merge in the wind? Did they melt in the fire? Did they hide in the forest?)
  • kunRu … – The enjoyability of the wealth in the town is such that even if we are affected with the sufferings, we will desire to go there. The mansions which seem to be carved out of mountains, the kurundhu, serundhi and punnai trees which are in close proximity as if giving shade for the mansions; they are located close to each other.
  • manRalar pozhil – The gardens which are blossomed in the surroundings of the town. Alternatively, manRu – manRal which means fragrance, and alar means spreading, indicating the gardens where the fragrance is well spread.
  • kunRu nEr mAdam – nanjIyar would mercifully say “I saw with reverence, piLLai thirunaRaiyUr araiyar and bhattar entering [the SrIrangam town with saptha prAkAram – seven layers] and circumambulating the same; others would do it quickly, but these two would see the divine palaces [residences] and divine towers as if drinking through their eyes; seeing that, I thought ‘while the act of circumambulation is the same for all, what a great distinction they have over others’ “.
  • sEr serundhi – It is as said in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects). Here AzhwAr is talking about the plants/trees while subsequently he talks about nithyasUris. In dhivyadhESams, due to all of them being desirable for emperumAn, AzhwArs/AchAryas would think that there is no difference between distinguished personalities and plants/trees; for nithyasUris, there is scope to go to paramapadham; while they will not think like that due to their great love towards dhivyadhESam out of knowledge; but they do have the ability to think like that; but, for these plants, they don’t even have that scope [so, they are most fortunate to remain in dhivyadhESams forever]. [An incident is explained] Think about embAr’s merciful words when piLLai jananAtha brahmarAyAr was organizing a tree cutting event in SrIrangam [This incident is explained in detail in thiruvAimozhi 5.9.1]. When AchchAn thiruvAli nAdu dhAsar gave some high quality betel nuts to bhattar, bhattar mercifully said “How are they looking so good? Did they grow in thiruvaruL kamugu (areca trees which received the divine mercy of emperumAn)?” They were not grown with water but with his merciful glance.
  • ananthapura nagar mAyan – His great simplicity of leaving SrIvaikuNtam and arriving here thinking “Let me give audience to lowly persons” and not leaving thiruvananthapuram, is spoken here.
  • nAmam onRum Or AyiramAm – It is said that even his single name will eliminate all the hurdles; in the same manner, one who has thousand divine names, which will protect in thousand ways.
  • uLLuvArkku – Desirability is abundantly available; now, those who can meditate upon that are required.
  • uLLuvArkku – Those who can meditate upon emperumAn’s quality of simplicity in thinking “let me give audience to lowly persons” and residing here joyfully, while he, as sarvESvaran, lives amidst nithyasUris in SrIvaikuNtam.
  • umbar UrE – For those who meditate upon the divine names, their residence itself is paramapadham; alternatively – the abode which those who meditate upon the divine names attain is paramapadham. paramapadham is desirable due to his eternal presence there. Now, when one who has dharmaikyam (being the same in paramapadham and thiruvananthapuram), is residing here, there is nothing wrong to say that this abode is desirable.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 31 (Names 301 to 310)

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<< Part 30 

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युगादिकृद्युगावर्तॊ नैकमायॊ महाशनः ।
अदृश्यॊ व्यक्तरूपश्च सहस्रजिदनन्तजित् ॥ ३३ ॥
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301) yugAdhikruth (युगादिकृत्)

Thence, the boundless wonder of bhagavAn is shown with the ensuing divine names. The divine form of bhagavAn as a baby lying on a banyan leaf is instantiated for expounding bhagavAn’s marvellous deeds.

At the end of brahmA’s day, a partial destruction of the first three worlds occurs, which is called ‘naimiththika praLayam’ in the philosophical parlance. At the end of every such praLayam, since bhagavAn restores the beginning of a new cycle of yugas, he is called ‘yugAdhikruth’ – the one who begins the cycle of yugas (or time). He is the one who isn’t affected by the destruction waters, and restores the cycle of time (helpful in creation and sustenance of entities) without fail.

Etymology: The eternal and supreme lord bhagavAn lies on a banyan leaf, and causes the recurrence of yugas in a new cycle at the end of destruction, due to which he is called ‘yugAdhikruth’.

न्यग्रॊधशायी भगवान् पुराणः पुरुषॊत्तमः |
करॊत्यादिं युगस्यान्तॆ स युगादिकृदीरितः ||

302) yugAvartha: (युगावर्तः)

bhagavAn causes the cycle of yugas to recur each time with all the dharmas of each yuga intact, and hence called ‘yugAvartha:’.

Etymology: With all the rights (dharmas) of each yuga intact (such as in krutha, thrEtha, dvApara and kali), since bhagavAn causes the cycle of four yugas to recur, he is called ‘yugAvartha:’. He is verily the ‘hari’, who is of the form of time.

धर्मव्यवस्थया स्वस्य युगाद्यावर्तनान्मुहुः |
युगावर्तः समाख्यातः कालरूपधरॊ हरिः ||

303) naikamAya: (नैकमायः)

Although bearing the form of an innocent baby, bhagavAn possesses a number of immensely marvelous deeds such as swallowing the entire world, sleeping on a small banyan leaf all alone in the deluging waters without any support, etc, which are incomprehensible and beyond logic. Since the count of such wondrous deeds is large, he is called ‘naikamAya:’ – the one whose wondrous deeds are multitude.

The word ‘mAyA’ in this divine name doesn’t signify delusion as the advaithins put it. Rather, it is used in a number of other contexts to mean ‘truth’, such as in the following quotes:

“Know the mAyA to be verily this prakruthi” (in here, the word ‘prakruthi’ has numerous interpretations).

The etymologists define the meaning of ‘mAyA’ as ‘knowledge’.

The scriptural statements such as “the learned gain knowledge from bhagavAn”, “…the one who knows the knowledge of all entities”, etc., the word ‘mAyA’ is understood to mean ‘knowledge’.

Similarly, the vishNu purANa says thus: “With the fiercest effulgence and lightening speed, the chakra destroyed the thousand ‘mAyAs’ of shambara one by one”. In this case, the word ‘mAyA’ is used in the context to mean ‘wondrous body’, and not ‘delusion’. This is clear from the fact that it was slain with a weapon, which is not possible in case of ‘delusion’.

In the varAha purAna, the wonders of bhagavAn are listed thus:

“The rise of clouds and their return to the ocean, the waxing and waning of the moon, the flow of wind, the occurrence of lightening, the movement of the sun – all go on to show the wondrous acts of vishNu”

All these scriptural statements clearly show the meaning of the word ‘mAyA’ as ‘extreme wonder’.

The AraNya parva of mahAbhAratha captures the utter amazement of sage mArkaNdEya at the sight of bhagavAn lying on a small banyan leaf in the deluging waters, and quotes him thus: “Oh king! At that very sight of all the worlds in the small belly of bhagavAn (lying in the form of a baby on a banyan leaf), I was taken by great surprise…”

He is further quoted to have said thus: “Oh, the scion of bharatha clan! Having shown such wondrous sights, bhagavAn vanished all of a sudden. All those sights are greatly surprising to me even now”.

Thus, the scriptures abundantly quote the word ‘mAyA’ in the contexts to mean ‘extremely wondrous’.

Etymology: Taking the form of an innocent child, since bhagavAn possesses numerous wondrous deeds such as swallowing the worlds, sleeping on a small banyan leaf with no support, etc, he is called ‘naikamAya:’.

मुग्धार्भकत्वरूपॆण जगन्निर्भरणादपि |
वटैकपत्रशयनान्निरालम्बजलॆ मुहुः ||
अनन्ताश्चर्यसंयुक्तॊ नैकमायस्तु स स्मृतः ||

304) mahASana: (महाशनः)

Since bhagavAn swallows all worlds at the time of destruction, he is called ‘mahASana:’ – the one with a great appetite.

The AraNya parva of mahAbhAratha says thus: “I saw all the moveable and immoveable entities – which I have seen in this world till now – in the belly of that great Lord”.

Etymology: Since bhagavAn swallows all worlds, he is called ‘mahASana:’.

भुवनानां निगरणात् महाशन इतीरितः |

305) adhruSya: (अदृश्यः)

bhagavAn is called ‘adhruSya:’ since he possesses divine deeds that are hidden from the mundane logic. The root ‘dhruS’ (दृश्) gets the ‘kyap’ (क्यप्) adjunct as per grammatical rules, resulting in the word ‘dhruSya:’ (that which is seen). This divine name negates the captivity of such divine deeds of bhagavAn from the mundane logic.

As the scriptures put it, “How is it ever possible that a small baby sleeps blissfully while the entire world has been destroyed? How is it that I am unable to comprehend the greatness of that child even with fierce penance?”

Etymology: With his wondrous deeds even during the great deluge that are beyond all logical boundaries, since bhagavAn is hidden from the comprehension (of even great seers such as mArkaNdEya maharishi, who constantly meditate upon him), He is called ‘adhruSya:’.

अतर्क्यवृत्तान्ततया जगतः प्रलयॆsपि यः |
न लभ्यश्चिन्त्यमानॊsपि सॊsदृश्य इति कथ्यतॆ ||

306) vyaktharUpa: (व्यक्तरूपः)

Although beyond comprehension as expounded thus, since bhagavAn shows himself in glorious divine forms, he is called ‘vyaktharUpa:’ – the one who is manifest.

As the AraNya parva of mahAbhAratha puts it, “bhagavAn always shines forth in my mind like the linseed flower, with a divine mark in his chest called ‘SrIvathsa’ which is verily the abode of SrI mahAlakshmi”.

“Oh king! The divine lotus feet of that bhagavAn – which are coppery in color, and which are gentle in nature, beautiful to behold and decorated with reddish toes – were borne on my head and saluted”.

Etymology: Since bhagavAn manifests in glorious and divine forms, and since he showed himself thus manifestly to the learned mArkaNdEya maharishi – who was moving about in the deluging waters (when he sought to behold the glorious form of bhagavAn), he is called ‘vyaktharUpa:’.

महाजलॆ सञ्चरतॊ मार्कण्डॆयस्य धीमतः |
दृश्यॊ यॊ व्यक्तरूपत्वात् दिव्यविग्रहधारणात् ||

307) sahasrajith (सहस्रजित्)

bhagavAn wins over everything even while lying for the entire duration of creation spanning over thousand cycles of chathuryugas. Thus, he is called ‘sahasrajith’.

The AraNya parva of mahAbhAratha quotes bhagavAn thus: “Oh brahmarishi! I shall lie down for the entire duration of thousand chathuryugas…”

Etymology: Since bhagavAn wins over everything in the thousand cycles of chathuryugas even while lying down, he is called ‘sahasrajith’.

सहस्रयुगसंख्याकं सर्वकल्पान्तमॆव हि |
शयान इव जयति सहस्रजिदिति स्मृतः ||

308) ananthajith (अनन्तजित्)

Although bearing the form of a small child (with limited attributes), since bhagavAn’s greatness cannot be measured by anyone anytime in anyway. Thus, he is called ‘ananthajith’.

mArkaNdEya maharishi claims thus in the AraNya parva of mahAbhAratha: “Oh king! Even after wandering in his belly for more than a hundred years, I could not reach the end. Not just that, I could not even see how his end looked even from a distance!”

Etymology: bhagavAn’s greatness has no bounds and cannot be traced by anyone anytime in anyway, although he sports the form of a small child with limited attributes. Thus, he is called ‘ananthajith’.

मितस्य शिशुरूपस्य कदाचित् कश्चिदॆव च |
कथञ्चिदवधिर्नास्ति महिम्नः परमात्मनः |
तस्मादनन्तजिदिति वस्वर्णॊ जयदॊ मनुः ||

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इष्टॊsविशिष्टः शिष्टॆष्टः शिखण्डी नहुषॊ वृषः ।
क्रॊधहा क्रॊधकृत्कर्ता विश्वबाहुर्महीधरः ॥ ३४ ॥
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309 and 310) ishta: (इष्टः),  aviSishta: (अविशिष्टः)

Since bhagavAn is most desired by each and every entity alike in his belly – irrespective of birth – just like an infant craving for its mother, he is called ‘ishta:’ (the one who is desired) and ‘aviSishta:’ (the one who is equal).

Etymology: The one who is engrossed in protecting all entities alike is called ‘ishta:’ and ‘aviSishta:’. (Just as all entities desire him alike, so also bhagavAn protects every entity without any bias)

इष्टॊsविशिष्टः कथितः सर्वरक्षणतत्परः |

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 15

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ஒரு பார் தனில் ஒக்கும் ஊர் 

பதினைந்தாம் பாசுரம். கீழ்ப் பாசுரத்திலே சொன்ன ஆழ்வார், அவர் அவதரித்த நாள், ஊர் மற்றும் அவர் அருளிச்செய்த திருவாய்மொழி ஆகியவற்றின் பெருமையைத் தாமே நன்றாக அனுபவித்துப் பேசுகிறார்.

ஸர்வேச்வரனான ஸ்ரீமந் நாராயணனும் அவன் விபூதிகளும் ஓங்கும்படி மங்களாசாஸனம் செய்த நம்மாழ்வார் அவதரித்த இந்த திருவைகாசித் திருநாளுக்கு ஒப்பாக ஒரு நாளுண்டோ? (கிடையாது) நம் சடகோபரான நம்மாழ்வாருக்கு ஒப்பாக ஒருவர் உண்டோ? (ஸர்வேச்வரனும், நித்யர்களும், முக்தர்களும், இவ்வுலகத்தவர்களும் ஒருவரும் ஆழ்வாருக்கு ஒப்பாக மாட்டார்கள்) வேதத்தின் ஸாரத்தை விரிவாக உரைக்கும் திருவாய்மொழிக்கு ஒப்பான ஒரு ப்ரபந்தம் தான் உண்டோ?  (கிடையாது) இப்படிப்பட்ட ஆழ்வாரை நமக்குப் பெற்றுத் தந்த திருக்குருகூருக்கு ஒப்பான ஒரு ஊர் உண்டோ? (ஆதிநாதப் பெருமாளுக்கும் நம்மாழ்வாருக்கும் ஸமமான பெருமையைக் கொடுக்கும் ஊர். எம்பெருமானின் பரத்வம் அர்ச்சாவதாரத்திலே பொலிந்து தோன்றும் திவ்யதேசம். நம்மாழ்வாரின் திருவவதார ஸ்தலம். நம்மாழ்வார் அருளாலே, எம்பெருமானார் காலத்துக்கு நான்காயிரம் ஆண்டுகளுக்கு முன்பே அவரின் பவிஷ்யதாசார்ய விக்ரஹம் அவதரித்த ஊர். எம்பெருமானாரின் புனரவதாரமான மணவாள மாமுனிகளின் திருவவதார ஸ்தலம். இப்படிப் பட்ட ஏற்றம் வேறு எங்கும் நாம் காண முடியாது). இப்படி எம்பெருமான், ஆழ்வார் மற்றும் ஆசார்யர்களுக்குப் பெருமை சேர்க்கும் ஸ்தலமாக இருப்பதால் முப்புரியூட்டினதாகக் (மூன்று மடங்கு ஏற்றம் பெற்றதாக) கொண்டாடப்படுகிறது.

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periya thirumadal – 71 – pinnOr ariyuruvamAgi

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

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pinnOr ariyuruvamAgi eri vizhiththuk                                                     100
konnavilum venjamaththuk kollAdhE vallALan
mannu maNikkunji paRRi varavIrththuth                                               101

Word by word meaning

pin – after passage of some time
Or ari uruvam Agi – incarnating as an incomparable narasinga mUrththy (lion face and human body)
eri vizhiththu – looking with fiery eyes
kol navilum vem samaththuk kollAdhE – not killing in battlefield where people are killed
vallALan – that hugely strong demon’s
mannu maNi kunji paRRi vara Irththu – pulling closely, the hair which is decorated with crown made of gems 

vyAkyAnam

pin – after some time had passed. Since emperumAn is an ocean of mercy, he waited patiently with the hope that the demon would mend his ways.

Or ari uruvam Agi – He became an incomparable lion after the demon crossed the limit of insulting emperumAn’s devotee. He became part lion, part human, a form unseen before in the world.

Or ari – lion, without any parallel. Even if emperumAn, who is a sathya sankalpan (whatever he wills, would happen without fail) desires, he cannot take a form like this again.

Agi – he combined human and lion entities which are incongruous in nature in order to destroy hinraNya who was vain since he had taken boons [from other deities] that his death will not come about either at the hands of humans or animals etc.

eri vizhiththu – his eyes are always cool like lotus, since he is the mother for all the entities, by his nature. However, when he sees any disrespect shown to his devotees, his eyes would turn fiery due to anger.

kol navilum vem samaththuk kollAdhE – If hiraNya were to be killed in a battlefield by shooting an arrow at him and making his head roll on the earth, that would be like a crown on his head. Instead of that, he had to be tortured.

vallALan – he had strength in his heart which could not bear the fame that his child acquired and a strength in his body which made even narasimha to take a step back.

mannu maNikkunji paRRi vara Irththu – [emperumAn] first pulled the crown [of hiraNya] which had made him to order his subjects to chant his name in their prayer by saying “hiaNyAya nama:”

manikkunji paRRi vara iRththu – Since hiraNya had not been insulted by anyone until then, his life almost left him out of shame, when emperumAn pulled him by his crown. Then, emperumAn dragged him as if he were a corpse.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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