srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Full series >> First Centum >> Ninth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram – AzhwAr feels satisfied that bhagavAn, beyond comprehension through the faculties of speech and mind of dhEvathAs such as brahmA, rudhra et al, descended into the milk ocean for them. Such emperumAn mesmerised AzhwAr by his incarnations, qualities and activities and transformed him to be his servitor. Such emperumAn arrived at his close proximity to give him the joy of his companionship.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says that emperumAn who performed great favours for his devotees through his incarnations arrived at his close proximity.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Second pAsuram – AzhwAr says “once I grasped emperumAn‘s presence in the vicinity and digested the impact of that, he arrived closer to me”.
pAsuram
சூழல் பலபல வல்லான் தொல்லை அம் காலத்து உலகைக்
கேழல் ஒன்று ஆகி இடந்த கேசவன் என்னுடை அம்மான்
வேழ மருப்பை ஒசித்தான் விண்ணவர்க்கு எண்ணல் அரியான்
ஆழ நெடுங் கடல் சேர்ந்தான் அவன் என் அருகவிலானே
sUzhal palapala vallAn thollai am kAlaththu ulagai
kEzhal onRu Agi idandha kEsavan ennudai ammAn
vEzha maruppai osiththAn viNNavarkku eNNal ariyAn
Azha nedum kadal sErndhAn avan en arugalilAnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sUzhal – deceitful incarnations (for the purpose of attracting his devotees)
pala pala – many
vallAn – capable of assuming (out of his will)
thollai – ancient
am – beautiful (due to its assisting in incarnations)
kAlaththu – in the beginning of varAha kalpam
ulagai – the universe (submerged in the causal ocean)
kEzhal onRu Agi – becoming a unique boar
idandha – dug out
kEsavan – having beautiful kEsam (hair) (that has become wet due to contact with the causal water)
ennudai ammAn – being my master
vEzham – (having incarnated as krishNa), elephant named kuvalayApIdam (which was an obstacle)
maruppai osiththAn – one who broke its tusks
viNNavarkku – dhEvathAs (who are most knowledgeable)
eNNil – to comprehend
ariyAn – being very difficult
Azham – (again to help his devotees) being very deep
nedum – wide
kadal – kshIrArNavam – ocean of milk
sErndhAn avan – lying down there mercifully
en arugalilAn – arrived at a place which is close to me
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is capable, purely out of his will, of assuming deceitful incarnations which will attract his devotees, who assumed the form of a wild boar with beautiful locks during the ancient beautiful time to rescue the universe from the causal ocean, who broke the tusk of kuvalayApIdam elephant, who is mercifully lying down in the deep and wide kshIrArNavam to help the most knowledgeable dhEvathAs (those who cannot comprehend such acts of emperumAn) arrived at a place which is close to me.
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
- sUzhal pala pala vallAn – Here the term sUzhal (surrounding/deceit) indicates avathAram. Why is avathAram indicated as surrounding/deceit? Because he captures the jIvAthmAs by surrounding them through his incarnations.
- pala pala – Indicates jAthi bhEdham (distinct species) and avAnthara bhEdham (different categories within the species).
- vallAn – He is capable of assuming forms which cannot even be assumed by jIvAthmAs who acquire different forms based on their karma. [jIvAthmAs’] karmam is limited but [bhagavAn‘s] is capable of doing anything.
Here, AzhwAr is explaining one such avathAram.
- thollai – ancient. In the beginning of varAha kalpam [kalpam is a day in brahmA containing 1000 chathur (kritha, thrEthA, dhvApara and kali) yugas. The current kalpa is named as svEthavarAha kalpa which is highlighted as part of sankalpams we perform during vaidhika karmAnushtAnam].
- am kAlaththu – the time when he manifested his form to all – that is why AzhwAr says “beautiful time”.
- ulagai – Did he do this for thiruvadi (garudAzhwAr) or thiruvananthAzhwAn (Adhi sEshan)? No, he did it for the earth which is not at all qualified to even be thought about.
- kEzhal onRu Agi – Should he not have assumed a form which fits his greatness? [No, he assumed the form of a boar].
- onRu Agi – The form is so unique that, even if he (who is supreme) wants to assume the form again, he will not be able to do that. He assumed a form that would not shy away from water and mud. Since it was a form assumed by him, even if it seems lowly, it becomes radiant because of him. nAchchiyAr thirumozhi 11.8 “panRiyAm thEsu” (boar with radiance).
- idandha – boars are naturally prideful. Since srIman nArAyaNan (husband of srI mahAlakshmi) assumed that form, the pride in that form is most explicit. He dug out the earth from the wall of the aNdam [oval shaped universe that contains 14 layers starting from pAthALam up to brahma lOkam].
- kEsavan – prasastha kEsan (one who has beautiful locks). The beautiful form with nicely flowing hair.
- ennudai ammAn – one who rescued me from this samsAram (which itself is annihilation).
- vEzha maruppai osiththAn – One who effortlessly broke the tusk of the elephant named kuvalayApIdam. Similarly he who destroyed my senses (which are like elephants). This indicates that he is the destroyer of obstacles.
- viNNavarkku eNNal ariyAn – The one who fought the elephant alone, is beyond the comprehension of brahmA, rudhran, etc.
- Azha nedum kadam sErndhAn – Arrived in the milk ocean and lay down there to hear the complaints of such brahmA, rudhra et al.
- avan en arugalilAnE – Unlike staying in-between [kshIrAbdhi is not as far as paramapadham, but it is not very close either], emperumAn came very close to me.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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