SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
The nAyaki who was engaged with krishNAvathAram (incarnation as krishNa) desires to obtain a material connected with it. This pAsuram narrates that.
Let us go through the pAsruam anda its meanings:
naliyum naraganai vIttiRRum vANan thiN thOL thuNindha
valiyum perumaiyum yAn sollum nIrththalla maivaraipOl
poliyum uruvil pirAnAr punai pUm thuzhAy malarkkE
meliyum mada nenjinAr thandhu pOyina vEdhanaiyE
naliyum – troubling
naraganai – the demon narakAsuran
vIttiRRum – destroying
vANan – the demon bANAsuran’s
thiN – strong
thOL – shoulders
thuNiththa – severed
valiyum – strength
perumaiyum – eminence (which followed it)
yAn sollum – to be informed by me
nIrththalla – do not have that nature
maivarai pOl – like a black mountain
poliyum – shining (beauty)
uruvil – having divine form
pirAnAr – krishNan, the lord
punai – donning
pU – being beautiful
thuzhAy malarkkE – for the divine thuLasi flower
meliyum – withering
madam – being stubborn
nenjinAr – mind
thandhu pOna – given
vEdhanai – (this) agony
The strength and greatness of sarvESvaran’s acts in the annihilation of narakAsuran and severing the thousand shoulders of bANAsuran are not of that simple a nature to be narrated by me. The agony of my heart, pining with stubbornness for the divine thuLasi garland which is worn by krishNa who looks beautiful like a black mountain, is like this.
naliyum naraganai – the demon narakAsuran imprisoned those who were apt to be part of sarvESvaran’s retinue.
naliyum – their trouble [of being imprisoned] was like his [sarvESvaran’s]
vIttiRRum – felling him – killing him.
vANan . . . – bANAsuran, the demon, who imprisoned ushai (ushA, his daughter) and anirudhdhan (grandson of krishNa) instead of allowing them to be together.
thiN thOL – the demon was thinking that he had very powerful shoulders after taking refuge of some other deity [and not sarvESvaran]. The vyAkyAthA explains a few verses from thaiththirIya upanishath Anandhavalli 2 to distinguish this from one who takes refuge under sarvESvaran. “Anandham brahmaNO vidhvAn” – one who knows about the joy of brahmam (sarvESvaran); na bibhEthi kuthaSchana – will not fear anything; EshashyEvAnandhayAthi – due to that courage, he will not respect entities which his intellect respects. Due to the false courage that the demon bANan had about his taking refuge under some other deity, he did not show reverence to those entities which his intelligence accepted as reverential. The strength and greatness [of sarvESvaran] who severed the shoulders of such bANAsuran. Alternatively, the greatness of such strength.
yAn sollum nIrththalla – is it something which would be narrated by me at this time?
nIrththalla –it [the narration] is not of that simple a nature. Could I narrate today about his quality of annihilating his enemy, his manliness and his greatness? If his true nature were spoken about, then it will be impossible to blame him for the sorrow that I am facing due to his absence.
Then, was it due to someone else?
maivarai . . . – AzhwAr says that it is the gift given by the heart by not analysing whether something is attainable or unattainable and desiring it.
maivarai – the divine form is like a black mountain.
poliyum uru – since there is nothing equivalent to the divine form’s beauty, it cannot be explained through an example. If among the entities which exist, one were to consider the best to attempt to match the beauty of his divine form, that would be found wanting, viz. everything else is inferior.
pirAnAr – just as jithanthE SlOkam 5 says “bhakthAnAm” (for the sake of followers), his divine form exists for the sake of followers.
punai . . . – only for the divine thuLasi garland which he has donned.
meliyum mada nenjinAr – if one desires something which is possible to get, yet if it is not obtained, there will be sorrow. But what will happen if one desires to get something which is impossible to get? This is what the stubborn heart did for me, leading to this agony.
adiyEn krishNa rAmAnuja dhAsan
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