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

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anna kadalai malaiyittu aNaikatti                                                                            97
mannan irAvaNanai mAmaNdu venjamaththu

Word by word meaning

anna kadalai – ocean which has that complexion
malai ittu – throwing mountains
aNai katti – building sEthu (and mercifully entering lankA)
mA maNdu vem samaththu – in the cruel battle which was full of four types of armies [chariot, elephant, horse and foot soldiers]
mannan irAvaNanai – the demon king rAvaNa

 vyAkyAnam

vaNNam pOl anna kadalai – he, of course, killed rAvaNa; but did he have to agitate the ocean which matched him in depth, being the repository for all entities, pride and complexion?

malaiyittu aNai katti – one who destroyed the profundity of the ocean by throwing whatever stones one could lay his hands on, and making the army of monkeys walk over those stones. The opinion here is that, he destroyed my profundity too and made me engage in madal.

mannan irAvaNanai – ravaNa, who had a self-respect of being the king of demons.

mA maNdu venjamaththu – the term mA refers to animals with four legs such as elephants and horses. Here this refers to all the four divisions of the army (chariot, elephant, horse and foot soldiers). In the cruel battle, where the four divisions of the army were closely held together.

venjamaththu – it is not that he killed the ignorant rAvaNa in any clairvoyant manner. He stood face-to-face with rAvaNa in the battle which was termed as “rAmarAvaNayOr yudhdham rAma rAvaNayOriva” ((match for the) battle between SrI rAma and rAvaNa is this battle between SrI rAma and rAvaNa; in other words, there is no equal) and killed rAvana.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

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mannan naRundhuzhAy vAzhmArban mAmadhikOL
munnam viduththa mugil vaNNan kAyAvin                                                       96
chinna naRum pUndhigazhvaNNan vaNNam pOl

Word by word meaning

mannan – being great
naRu thuzhAy vAzh mArban – having his chest decorated with the fragrant thuLasi
munnam mA madhi kOL viduththa mugil vaNNan – having the complexion of rain bearing clouds, who, in earlier times, had removed chandhra (moon)’s distress.
kAyAvin chinna naRu pU thigazh vaNNan – having a complexion similar to the small flower with sweet fragrance, from the flowering plant kAyA (a bilberry plant)
vaNNam pOl – similar to his complexion

vyAkyAnam

idhu viLaiththa mannan – he is a great, valorous person who made entities such as southerly breeze, love-birds, sound from the bull’s bell, moon, sandalwood paste etc to wage a war on me, who by nature is very weak. Alternative explanation – it was he who made me engage with madal. Another interpretation – he created in me love for him, made me like this and enslaved me.

mannan – he is the king for making those who see him, to engage in madal, to attain him.

mannan – he shines more and more as his beloved becomes distressed more and more.

narum thuzhAy – this is the brahmASthram (a highly potent weapon) which he donned in order to torment me like this. As soon as he wears this garland on his chest, the fragrance pervades everywhere. Isn’t he the one with all fragrances!

vAzh mArban – Should only thuLasi survive on his chest? Shouldn’t I survive?

vAzh mArban – Once thuLasi touches his chest, it sprouts more than ever before. If one sees his shoulders and the garland on the shoulders, how is it possible not to engage in madal?

naRum thuzhAy vAzh mArban – he is donning the garland to manifest his victory of making her to engage in madal. Just as madal is for her [inseparable from her due to her distress], the crown and garland are for him [signs of his supremacy].

mAmadhi – did she not say that there were enemies for them when she stated at the beginning of this verse idhu viLaiththa? She is now citing an example of such an enemy.

mAmadhi – He [mAmadhi, the moon] is great in distressing weak girls. Even if you [this term refers to emperumAn, as stated by parakAla nAyaki] had not removed their sorrow, he is capable of tormenting us. If sorrow is removed for such a person [moon], should one ask for the extent to which he will go to cause trouble to others?

mAmadhi kOl munnam viduththa mugil vaNNan – emperumAn is the magnanimous entity who removed chandhran’s sorrow caused by rAhu.

munnam – once upon a time. He had removed chandhran’s sorrow once upon a time. emperumAn, who was a protector for others earlier, has now become the trouble creator. He, who had protected a  prayOjAnanthaparan (one who looks for other benefits) such as chandhran earlier, is hurting an ananyaprayOjanan (one who considers only emperumAn as the ultimate benefit) such as prakAlanAyaki, now.

mugil vaNNan – one who has the nature of cloud. Just as cloud pours its rain on a water body (such as a river or ocean) and keeps the fields dry, emperumAn also protects a prayOjAnanthaparan and causes distress to an ananyaprayOjanan. Alternative explanation: one who has the nature of cloud, who protected chandhran earlier without expecting anything in return, is hurting me now.

kAyAvin chinna naRumpUndhigazh vaNNan – one who has the divine complexion of the small kAyAm pU (flower of a bilberry plant) which is small and very fragrant. Even if the entire town is against her, his divine form is such that he cannot be given up.

chinna pU – small flower. Even though emperumAn is a great entity, he makes himself easily approachable. chinnam – pollen dust; flower with pollen grains.

chinna naRum pU – even though it is small, the flower has lot of fragrance. Fragrance is not limited to the size of flower; in the same way, emperumAn’s fame is not limited to him.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

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innisai Osaiyum vandhen sevi thanakkE                                                             94
konnavilum ehkil kodidhAy nedidhAgum
ennidhanaik kAkkumA solleer – idhu viLaiththa                                                 95

Word by word meaning

in isai Osaiyum vandhu – coming with a sound as sweet as music
en sevi thanakkE – only for my ears
kol navilum ehkil kodidhy Ay nedidhu Agum – it is longer than the spear which is capable of killing, and more cruel than that.
idhanai kAkkum A en – what is the way to escape from this grave danger?
solleer – Please say (if there is a means available)
idhu viLaiththa – having created such a situation (by southerly breeze etc [which have been mentioned earlier])

vyAkyAnam

innisai Osai – the sound which melted me just as those who listen to sweet music melt. For the others, this would mean a sound which has sweet music.

vandhen sevi thanakkE – what is sweet music for the others was cruel only for my ears.

sevi thanakkE – before it strikes the heart, it is coming too hot even for the ears.

kol navilum ehkil kodiyadhAy – it is more cruel than a spear which will kill even by merely looking at it.

nedidhAgum – Spear will kill a person by piercing just once; with that, the sorrow will be over. However, this tortures for a long time.

ennidhanaik kAkkumA – by which way will I protect my femininity?

solleer – You people, please tell me.If I have to protect my femininity, the torture continues. If I have to avoid this torture, I have to engage in madal, destroying my femininity.

ennidhanaik kAkkumA – How will I, a weak person, escape from this?

solleer – Only you peope, who are not affected in any way, after hearing this sound [of the bull’s bell] should show me the means.

Now, she says that she will not step back from getting him, even if she has to engage in madal, say ignominious things about him and torturing him.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org