SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
perumAL thirumozhi >> 3rd Decad
avathArikai (Introduction)
In this pAsuram, AzhwAr says that he does not mingle with the people of this world who roam around, under the thumb of cupid (lord of love). He says that he is affectionate towards emperumAn alone.
maranAr vari venjilaikku Atcheyyum
pArinArodum kUduvadhillai yAn
AramArvan arangan ananthan nal
nAraNan naragAndhagan piththanE
Word-by-Word Meanings
mAranAr – manmathan’s (cupid’s)
vari vem silaikku – for the beautiful, cruel bow
AL seyyum – those who roam around, under its control
pArinArodum – with the people of this world
yAn kUduvadhillai – I do not mingle
Aram mArvan – one who has chains (of pearl) on his divine chest
arangan – having the divine name of Sri ranganAthan
ananthan – one who cannot be known through any measurement
nal nArANan – distinguished abode for jIvAthmAs (souls) to attain
naragAndhagan – one who protects his followers from falling into hell
piththanE– I have developed affection
Simple Translation
I do not mingle with the people of this world, who roam around under the control of the beautiful, but cruel, bow of cupid’s. I have developed affection towards SrI ranganAtha, who has chains of pearl on his chest, who cannot be estimated in any way, who is the final abode for his followers and who protects his followers from falling into hell.
vyAkyAnam
mAranAr vari venjilaikku Atcheyyum pArinArodum kUduvadhillai yAn – this could be construed in two ways: parinArodum (with the people of this world) and pAril Arodum (with anyone in this world). In the first case, the meaning would be – I do not move with the people of the world who are roaming around, being won over by the beautiful, and cruel, but inescapable bow of cupid’s. In the second case, the meaning would be – I do not move with anyone in this world, who is roaming around, being won over by the beautiful, and cruel, but inescapable bow of cupid’s. In the explanatory notes for this pAsura vyAkyAnam, it has been mentioned that the term pAril Arodum refers to lowly people who do not have any place of their own.
Ara mArvan arangan – emperumAn who dons various divine ornaments such as chains etc in order to attract everyone. This term Aram (chain) is representative of other divine ornaments such as crown etc
ananthan – when emperumAn incarnated as a human being such as SrI rAma, krishNa et al, he showed his quality of parathvam (supreme entity). In the same way, even in the form of archai (form of vigraha or idol form) while he manifests his quality of simplicity, he shows his quality of inestimable superiority.
nal nAraNan – The term nAraNan refers to his quality of showering his affection towards the collection of human beings who are his possession. Since he is one who will not give up on his possession, even if they are born with faults, and shows affection towards them, he is referred to as nal nAraNan (the good emperumAn).
naragAndhagan – this can be construed as one who annihilated narakAsuran (a demon) or as one who protects his followers from falling into hell. periyAzhwAr in his periyAzhwAr thirumozhi 4-4-4 says, of emperumAn, “naraga nAsanai” (one who prevents the entry of his followers into hell). thirumangai AzhwAr says in his periya thirumozhi 10-9-4 “naraganaith tholaiththa karadhalaththamaidhiyin karuththO” (is it due to the strength in your hands to kill the demon, narakan?), following similar meaning. The opinion here is that when emperumAn, who is nAraNan, having vAthsalyam (motherly forbearance) towards jIvAthmAs, his possession, falls on them to protect them, all hurdles will disappear.
piththanE – AzhwAr says that he is affectionate towards one who is like this.
In the next article, we will take up the 4th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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