SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Tenth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, AzhwAr says “All your activities such as fighting the bulls etc have weakened me. You should make me sustain myself to enjoy you”.
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
Second pAsuram. See nanjIyar‘s introduction. [Why AzhwAr is focussing on krishNa’s growing up instead of his birth or other incarnations?] If we analyse the other incarnations, they too would have similar qualities only and hence AzhwAr would not go behind them and would not focus on krishNa’s birth too and hence would engage in his growing up only; this is explained in periya thiruvanthAdhi 16 “sIrAl piRandhu” (born in a royal manner). AzhwAr cannot do anything when it comes to emperumAn‘s birth since it is his choice; now, the devotees can care for him only in his growing up; so he is explaining that now.
pAsuram
vadhuvai vArththaiyuL ERu pAyndhadhum mAya mAvinai vAy piLandhadhum
madhuvai vAr kuzhalAr kuravai piNaindha kuzhagum
adhu idhu udhu ennal Avana valla ennai un seygai naivikkum
mudhuvaiya mudhalvA! unnai enRu thalaip peyvanE?
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vadhuvai vArththaiyuL – when the marriage plan [for nappinnaip pirAtti] came up
ERu – bulls
pAyndhadhum – jumped on them and killed them
mAyam – deceptive and being possessed by demoniac qualities
mAvinai – horse named kESi
(to eliminate the fear of cowherd girls)
vAy – mouth
piLandhadhum – tore
madhuvai – honey
vAr – flowing
kuzhalAr – with girls who are having hair
kuravai – rAsa krIdA
piNaindha – playing together
kuzhagum – performing sweet activities
adhu – that
idhu – this
udhu – the other thing
ennalAvana – to be specifically said
alla – not
ennai – me (who is greatly attached to you)
(infinitely enjoyable)
un – your
seygai – activities
naivikkum – weakens;
vaiyam – for the universe
mudhu mudhalvA – oh primordial cause!
unnai – you
enRu – when
thalaip peyvan – will I reach?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Your acts of jumping on and killing the bulls when the marriage plan [for nappinnaip pirAtti] came up, tearing the mouth and killing the horse named kESi which is deceptive and is possessed by demoniac qualities, your playing rAsa krIdA together with girls who are having hair with flowing honey and performing sweet activities, are all weakening me without distinguishing between that activity, this activity or the other activity; oh primordial cause of the universe! when will I reach you? Implies – just as you created the universe which was destroyed in deluge, you should make me who is weak to stay steady.
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
- vadhuvai vArththaiyuL – vadhuvai – marriage.
- vArththaiyuL – The popular discussion of “one who kills the seven bulls will be given nappinnaip pirAtti in marriage”.
- ERu pAyndhadhum – Jumping on the bulls. AzhwAr feels that emperumAn had jumped in to the jaws of death, but emperumAn feels that he had jumped into a pond. nappinnaip pirAtti”s enjoyability is such that one will even jump into karumAri [In the olden days, in kAmAkshi temple, to fulfil one’s desire, one will jump into the pond which is planted with spears. If the person avoids the spears and jumps into the water, his desires will be fulfilled].
- mAya mAvinai vAy piLandhadhum – Sent by kamsa, assuming a deceptive form, the horse kESi arrived. A demon appeared assuming the form of a deceptive horse with an open mouth. Just as small children would poke their hand into holes, he placed his hand into its mouth; due to the [amazing] unseen sight, his hands grew bigger and ended up tearing its mouth and it fell down in two pieces. AzhwAr feels similar to how SrI nAradha bhagavAn fell unconscious saying in SrIvishNu purANam “jagadhasmitham” (the world is ending). SrIvishNu purANam 5.16.7 “vyAdhithAsyO mahA raudhras sOsura:krishNabAhunA | nipapAthadhvithAbhUthO vaidhyuthEnayathAdhruma: ||” (That fearsome demon with widely opened mouth fell down broken into two pieces by the divine hands of krishNa just as a tree was cut into two by thunder bolt). In this way, emperumAn eliminated the hurdles for the girls of SrIvrindhAvanam.
- madhuvai vAr kuzhalAr … – Girls who have honey-flowing hair. madhuvAr kuzhalAr is written as madhuvaivAr kuazhalAr. In rAsakrIdA sport, emperumAn made himself one in the game.
- kuzhagum – Eliminating their [independent] thinking and pride, and mingling as one amongst themselves. That is instead of being an outsider, he entered and stood in the group of cowherd girls as one amongst them.
- adhu idhu udhu ennalAvana alla – I have not specific requirement on this, that or the other activity.
- ennai un seygai naivikkum – Whichever activity, it does not make any difference to me; all it takes is them being your activities and me being there, to torment me. piLLAn explains – “With this, three concepts are explained in this pAsuram; that is – his togetherness with his devotees [embracing nappinnai], his killing of the enemies [kESi] and the protection of neutral persons [cowherd girls who are not as dear as nappinnai yet not inimical as kESi] are explained as adhu, idhu and udhu”.
- mudhuvaiya mudhalvA – His state is similar to that [the universe which was consumed in deluge]. Just as the universe which was consumed by deluge, AzhwAr too is totally broken, and he needs to be fully recreated. [Two direct meanings] The cause of ancient universe; the ancient cause of the universe.
- unnai enRu thalaippeyvanE – Instead of becoming weakened meditating upon you, you should make me sustain myself and meditate upon you. Also explained as – when will I reach you?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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