SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Sixth Centum >> Ninth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fourth pAsuram, AzhwAr says “If there are hurdles, you should mercifully eliminate them and appear in front of me to remove my sorrow”.
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
emperumAn says “Don’t grieve; though I can eliminate your sorrow, the hurdles are huge”; AzhwAr responds “Oh! Is my hurdle greater than SakatAsura?” AzhwAr says “as soon as they (hurdles) see your foot, will they not run away?”. The hurdles think “What will happen if the feet touch us?”, and run away as said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe).
pAsuram
thaLarndhum muRindhum sakatavasurar udal vERA
piLandhu vIyath thirukkAl ANda perumAnE!
kiLarndhu biraman sivan indhiran viNNavar sUzha
viLanga oru nAL kAN vArAy viNmIdhE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sakata asurar – SakatAsura’s
udal – body
thaLarndhum – losing firmness
muRindhum – splitting into two
vERA – to become different pieces
piLandhu – broke
vIya – to lose its form
thirukkAl – divine foot
ANda – engaged
perumAnE – Oh lord!
kiLarndhu – being active (with desire, giving up their ego of considering themselves as the lords)
biraman – brahmA
sivan – rudhra
indhiran – indhra
viNNavar – dhEvas
sUzha – surround and worship
viLanga – manifesting the splendour (of being their lord)
(like appearing for SrI gajEndhrAzhwAn)
oru nAL – one day
viN mIdhu – on the sky
kANa – to be seen
vArAy – you should appear!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh lord who engaged your divine foot to make SakatAsura’s body lose its form by losing firmness, splitting it into two to become different pieces and to break it! Just as you appeared manifesting the splendour to be surrounded and worshipped by brahmA, rudhra, indhra and dhEvas, you should appear on the sky one day to be seen [by 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
- thaLarndhum … – To finish SakatAsura eliminating the firmness of his body, to split it and to turn it into pieces; SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham prabagnam Sasthra pIditham” (They saw the army of rAkshasas who were cut, blown away, burnt and destroyed by the arrows of SrI rAma). Subsequently disappearing to not even be able to see the particles. While he could have simply said “SakatAsura was destroyed”, he is saying “thaLarndhum”, “muRindhum” etc individually since he relishes the destruction of the enemies and each of those steps is sweet for him.
- thirukkAl ANda – If the servitors (divine feet) are engaged, they will help when in danger. AzhwAr is saying “While he [chEthana, sentient entity] remained silent due to his infancy, it was the divine feet which protected us!”. As said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet), out of anger in not getting fed by his mother with her milk, he [krishNa] lifted his divine feet; at that time, the wheel [came in contact with the divine feet and] turned into pieces; as said in periya thirumozhi 10.8.3 “uruLachchagadam adhu uRakkil nimirththIr“, he did not do it intentionally either. While knowingly engaging [in destroying the enemies], his divine weapons will help; if those are not there, his own hands will help; even if his hands are not helping, at that stage, the divine feet will come to the rescue. Not only for our dangers, even for his own danger, only his feet help him. As his divine form exists for his devotees, it remains the cause to eliminate their hurdles too.
- perumAnE – For you [emperumAn’s divine feet] who protected the lord back then, is it a huge task to protect the servitor? As he is the prakAri (entity), the attributes will survive too.
- kiLarndhu … – AzhwAr is praying to emperumAn – being surrounded by ananyaprayOjanas (those who desire benefits other than emperumAn himself) who are said to be as mentioned in thiruvAimozhi 3.5.4 “kumbidu nattam ittAdi” (dancing up and down), being not in control of self, entities such as brahmA, rudhra, dhEvathAs et al, irrespective of superiority/inferiority, like a water body which surrounds everything, and like a lamp in darkness as said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance); with such radiant form, like you appeared for the elephant, you should appear covering the whole sky.
- viLanga – In his presence, the radiance of brahmA, rudhra et al, is like darkness.
- oru nAL – Did I pray for hundred years or thousand years!
- kANa vArAy – Is he thinking that I am saying “nIL nagar nIL eri vaiththaruLAy“!
- viN mIdhE – Did I ask you to descend to earth?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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