SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Third Centum >> Sixth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In third pAsuram – AzhwAr says “Permanently take shelter of the divine son of SrI nandhagOpa who is easier to approach than the divine son of dhaSaratha”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr meditating upon the simplicity of kshIrArNavaSAyi’s (one who is resting in milk ocean) krishNAvathAram and the activities he carried out for his devotees where his simplicity is more than rAmAvathAram (incarnation as SrI rAma), says “Take shelter of him”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Third pAsuram. AzhwAr says “Take shelter of krishNAvathAram when compared to which, rAmAvathAram looks like parathvam (bhagavAn’s form in paramapadham) [i.e., krishNAvathAram is way too easy to approach in comparison with rAmAvathAram”.
pAsuram
paravi vAnavar Eththa ninRa paramanaip param sOdhiyaik
kuravai kOththa kuzhaganai maNivaNNananik kudak kUththanai
aravam ERi alai kadal amarum thuyil koNda aNNalai
iravu nan pagalum vidAdhenRum Eththudhal manam vaimminO
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(to eliminate the burden of earth)
paravi – speaking (his collection of qualities) clearly
vAnavar – dhEvas (celestial beings)
Eththa – to be praised
ninRa – stood (in front of them)
paramanai – one who is having supremacy
param sOdhiyai – (In his incarnations, as said in “dhEva dhEVESa“) having unsurpassed radiance
(for those girls who got captivated in his beauty)
kuravai kOththa – through the divine rAsa krIdA (romantic sport)
kuzhaganai – one who is being subservient to be fully at the disposal [of the cowherd girls]
maNi – Very simple like a precious gem that can be secured in one’s cloth
vaNNanai – having the form
(to be enjoyed by the whole town, not just the girls)
kudak kUththanai – being the one who danced with pots
(to perform such actions which are pleasing to his devotees)
aravam – on thiruvananthAzhwAn (Adhi SEshan)
ERi – climbed
alai – (due to his presence, being agitated) and throwing the waves up in the air,
kadal – in the ocean
amarum – fit in well (thinking about their protection)
thuyil – sleep
koNda – accepted
aNNalai – lord
nan – good (due to being used in praising)
iravum pagalum – without knowing the difference between day and night
vidAdhu – without any break
enRum – always
Eththudhal – to engage in praising
manam – mind
vaimmin – keep
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is having supremacy and unsurpassed radiance, stood in front of dhEvas to be praised in speaking his glories by them (who are praying to eliminate the burden on earth). He climbed on Adhi SEshan and slept there in a fitting manner thinking about the protection of all, in the milk ocean which is having agitated waves. Such emperumAn descends as krishNa who remained subservient to the cowherd girls by performing the divine rAsa krIdA with those girls who were captivated by his beauty, He is having a very simple form like a [priceless] precious gem which can be easily secured in one’s waist cloth. He also performed the dance with pots to be enjoyed by the whole town, not just the girls. You keep your mind on praising such lord, without break during day and night.
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
- paravi vAnavar Eththa ninRa paramanai – Being glorified by nithyasUris [eternally free souls residing in parampadham] without any specific order, due to which, stood lacking some one equal or greater to him. Alternative explanation – stood in such a manner that his glories cannot be comprehended even if glorified by nithyasUris.
- param sOdhiyai – Shining radiantly due to their glorification; As said in vishNu sUktham “vipanyavO jAgruvAmsasamindhathE” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu), he considers their praising as his benefit and reflects that in his form. chAndhOgya upanishath “param jyOthir upasampadhya” (attaining bhagavAn who is known as param jyOthi) – it is the svarUpam (nature) of SEshabhUtha (servitor) to bring glories to SEshi (master).
- kuravai kOththa kuzhaganai – While interacting with the cowherd girls, he would do so without any discrimination/restraint, as he would interact with nithyasUris. kuzhagan – bhavyan – subservient.
- maNi vaNNanai – one who has the tool to attract them (cowherd girls). Having an invigorating blue-gem like form.
- kudak kUththanai – To satisfy those who missed out in the confidential rAsa krIdA, he presented his beauty fully to be enjoyed by everyone in the four-way junction [like a street-performer performing in a crowded place to attract everyone].
- aravm ERi – To relax from the performance of hectic dance, he went and lay down in milk ocean.
- alai kadal – They ocean becomes agitated seeing his presence.
- amarum thuyil – [resting/contemplating deeply that] even his divine consorts cannot awaken him.
- aNNalai – Having the strong feeling of supremacy due to ananthaSAyithvam (lying down on the serpent bed is a unique identity of the supreme lord).
- iravum … – I am asking you to enjoy bhagavAn in this material realm where time has controlling power, the same experience that is enjoyed in spiritual realm where time has no controlling power. Since it is time for praising emperumAn, AzhwAr is saying “nal iravum, nal pagal” (good night and good day).
- enRum Eththudhal – As said in vishNu sUktham “vipanyava:” (have the nature of praising him constantly).
- manam vaimminO – All you need to do is to place your mind/heart [on him]. You will naturally become immersed in his experience. All you need to do is to set out to praise him. You would not even need to have some one instructing you on it subsequently [it will become natural].
- manam vaimminO – Pull back the mind from worldly pleasures and try to place it on him.
[nampiLLai summarizes the whole pAsuram beautifully with a series of questions.]
- [vAnavar Eththa ninRa] I am asking you to glorify bhagavAn who is glorified by nithyasUris.
- [paramanai] I am asking you to glorify the supreme lord who is greater than all.
- [param sOdhi] I am asking you to glorify the one who considers your praising as his benefit and reveals the same in his form.
- [kuravai kOththa kuzhaganai] I am asking you to glorify the one who descended to mingle with you expecting your non-rejection as the only criterion.
- [maNi vaNNanai] I am asking you to glorify the one who has such divine beauty which will be pursued by whatever possible ways by everyone.
- [kudak kUththanai] I am asking you to glorify the one who is pridefully dancing due to having united with you.
- [aravam ERi alaikadal amarum thuyil aNNal] I am asking you to glorify the one who is lying on the serpent bed.
- [aNNal] I am asking you to glorify the lord of all.
- [iravum nan pagalum] Are you constrained by time limits?
- [manam] Are you lacking the tool [don’t you have your own mind]?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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