SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, AzhwAr meditates upon emperumAn‘s act of charioting which is greater than assuming the form of narasimha for the sake of his devotees.
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
mAyam aRibavar mAyavaRku ALanRi AvarO?
thAyam seRum oru nURRuvar manga Or aivarkkAy
thEsam aRiya Or sAradhiyAych chenRu sEnaiyai
nAsam seydhittu nadandha nal vArththai aRindhumE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thAyam – the portion of the kingdom which is hereditary right for pANdavas
seRum – forcefully captured
(due to their cruel nature and foolish nature due to their acts of insult and attempt to kill etc)
oru – unique
nURRuvar – the hundred brothers starting with dhuryOdhana
manga – to perish
Or – isolated
aivarkku – for the five pANdavas
Ay – himself becoming all types of relatives
thEsam aRiya – to be popularly known everywhere
(standing between the two armies)
Or – unique
sAradhiyAy – as a sArathi (charioteer)
senRu – moved around
sEnaiyai – all the armies
nAsam seydhittu – destroyed
(on accomplishing the elimination of earth’s burden)
nadandha – revealing how he mercifully returned to his own radiant abode
nal vArththai – the good literature of mahAbhAratham
aRindhum – even after knowing
mAyam – the amazing essence of such mahAbhAratham, which is his being obedient towards his followers
aRibavar – those who know
mAyavaRku – the amazing emperumAn (who performs menial services to his devotees, disregarding his own greatness)
anRi – other than
(anyone else)
AL – servitor
AvarO – will they become?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn became all types of relatives and renowned, unique charioteer for the five pANdavas who were isolated. and moved around, destroyed all the armies to finish the unique, hundred brothers starting with dhuryOdhana who forcefully captured the portion of the kingdom which is hereditary right for pANdavas; even after knowing the good literature of mahAbhAratham which reveals how he mercifully returned to his own radiant abode, will those who know the amazing essence of such mahAbhAratham, which is his being obedient towards his followers, become servitor of anyone?
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
- mAyam aRibavar – Those who know that all his acts are for the sake of his followers and are amazing.
- mAyavaRku AL anRi AvarO – Would they become servitor of anyone other than the one who is totally dependent on his followers?
- thAyam seRum oru nURRuvar manga – To destroy the evil dhuryOdhana et al due to their refusal to fulfil the pANdava’s hereditary rights. [Why should he destroy them?] Did they trouble krishNa himself? krishNa considers their troubling pANdavas who are favourable towards him, as troubling himself.
- oru nURRuvar, Or aivar – This is how those who trouble and those who are troubled remain.
- Or aivarkkAy – While all the evil forces have ganged up together, the pANdavas remain with the sArathi (krishNa, the charioteer) as their only support. He destroyed those who did not follow him and protected those who knew none other than him alone, by minimising his own stature for them. While the pANdavas and dhuryOdhana et al had the same relationship with emperumAn, he protected those who bowed their heads at him. mahAbhAratham udhyOga parvam “arjunAnga gathau pAdhau kESavasya upalakshaya | arjunasya thu krishNAyA: subhAyA: cha angagAvupau ||” (I saw, krishNa’s divine feet on arjuna’s lap and arjuna’s feet on the lap of dhraupathi, the most chaste woman) – when krishNa and sathyabAmA, and arjuna and dhraupathi, were resting privately, the guards came in and informed “sanjaya has arrived”, krishNa said “let him, in; he would be rejoiced seeing this; also, he will narrate it beautifully to break the hearts of the unfavourable ones; so, allow him to come inside”. Just as the unfavourable ones cannot see such intimate moments, favourable ones cannot miss out on the joy on seeing them; this is how he remained with pANdavas.
- thEsam aRiya Or sAradhiyAy – As said [by emperumAnAr] in SrI gIthA bhAshyam “pArtham rathinam AthmAnam cha sArathim sarvalOka sAkshikam chakAra” (Having arjuna as the master of the chariot and himself as sArathi (charioteer)), and in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn” (he stood to be identified as pANdavas’ messenger). Generally, we observe that svAthanthriyam (independence) and pArathanthriyam (dependence) are manifested in uncertain places and in private only; [example] the husband massages his wife’s feet in private only. Still, emperumAn placed himself at a subservient position [to arjuna] to be well known to the world.
- senRu sEnaiyai nAsam seydhittu – AzhwAr is saying that it was not the arrows of arjuna et al which killed the enemies. As he was prayed to [and had vowed] not to take up arms during the battle, he killed the enemies just by riding the chariot in a skillful manner.
- nadandha nal vArththai aRindhumE – Even after knowing the great message that he left this lowly earth where he was attacked with a rain of arrows and ascended to his divine abode of paramapadham where those who are eager to see him were waiting for his arrival. mahAbhAratham mausala parvam “kruthvA bhArAvatharaNam …” (after accomplishing the task of eliminating the burden of earth, krishNa ascended to paramapadham) – he reached the abode where dhuryOdhana et al [impure AthmAs] don’t exist.
He did all the previous acts [as explained in previous pAsurams], while he was supremely independent. In narasimhAvathAram, he at least had his nails for his protection; it is not like that here; he transformed himself to be totally subservient to his followers; instead of caring for his own divine body, he accepted the arrows of the enemies; will the previously explained qualities match his simplicity explained here?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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