SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction)
Through the previous two pAsurams, AzhwAr spoke about emperumAn’s divine beauty and the quality of helping in times of danger which were the root cause for the bhagavath bhakthi (devotion towards emperumAn) which was created in him and in his heart, respectively. In this pAsuram, he says that he will not keep his affection on anything other than emperumAn’s divine feet which destroyed his strong karmas (past deeds), which were hurdles in attaining that devotion, just like they destroyed monsters.
kAy sinaththa kAsi mannan vakkaran pavuNdiran
mAsinaththa mAli mAsumAli kEsi dhEnukan
nAsamuRRu vIzha nAL kavarndha nin kazhaRkalAl
nEsa pAsam eththiRaththum vaiththidEn emmIsanE
Word-by-Word Meanings
em IsanE – Oh one who is my swAmy (lord)!
kAy – to kill (noble people)
sinaththa – having anger
kAsi mannan – the king of kAsi
vakkaran – dhanthavakran
pavuNdiran – pauNdrakan
mA sinaththa – having great anger
mAli – mAli
mA sumAli – sumAli, who had a huge form
kEsi – kEsi
dhEnukan – dhEnukan
(all these monsters)
nAsam – grief
uRRu – attained
vIzha – to fall down, dying
nAL – their longevity
kavarndha – one who had taken
nin – your
kazhaRkalAl – other than the divine feet
eththiRaththum – in any matter
pAsam – rope
vaiththidEn – I will not keep
Simple Translation
Oh, one who is my swAmy! Your divine feet had destroyed the longevity of monsters such as the king of kAsi, wo had anger to kill noble people, dhanthavakran, pauNdrakan, mAli, who had great anger, sumAli, who had a huge form, kEsi and dhEnukan, such that they fell down dying, in grief. I will not keep my affection on any matter other than your divine feet.
vyAkyAnam (Commentary)
kAy sinaththa kAsi mannan – the king of kAsi who had a destructive anger. The opinion is that since he had an abundance of thamOguNam (ignorance, laziness etc), his anger could not be controlled until he destroyed noble people (people who had an abundance of sAthvika guNam). kAydhal – killing (root word for kAy].
vakkaran – dhanthavakran, another monster, who had similar nature. The words kAy sinaththa are to be added here too.
pavuNdiran – As if to compete with kaNNan (krishNa), pauNdraka vAsudhEvan donned the disc and conch and proclaimed, egoistically, that he is the real vAsudhEvan.
mA sinaththa mAli – monster mAli, who had huge anger.
mA sumAli – another monster, sumAli, who had a huge physical form. The word mAsinaththa could be added here too. The implied meaning is that this sumAli had a huge anger as well as a huge and beautiful form.
kEsi – yet another monster, who came in the form of a monstrous horse towards gOkulam (to kill kaNNan) causing fear amongst celestial entities when he came in the sky.
dhEnukan– the monster dhEnukan, who created fear among the cowherd people and cows, who were following kaNNan. The reason for AzhwAr to speak about the cruelties of these monsters was to indicate the cruelties caused by his karmas (past deeds) which were hurdles for him [in attaining emperumAn].
nAsamuRRu vIzha nAL kavarndha – took their lives such that they fell down, dead, experiencing grief. The term nAsam here refers to grief. vIzha refers to falling down, dead. Alternatively, vIzhdhal could be taken to refer to letting go, and the term here would refer to letting go of their lives. Until now, the pAsuram spoke about emperumAn considering the enemies of his followers as his enemies and his destroying them without any mercy.
nin kazhaRkalAl nEsa pAsam eththiRaththum vaiththidEn – Apart from your divine feet which have the nature of destroying the enemies, I will not keep the rope of devotion, with any other matter. He calls devotion s rope since devotion binds him with emperumAn. Didn’t this AzhwAr mercifully say in pAsuram 83 ettinOdu iraNdenum kayiRRAl, terming devotion as rope!
em IsanE – my swAmy! He says that the reason for emperumAn to remove the sins which were responsible for his being involved with other matters [worldly pursuits] and to remove his sins which were hurdles in his developing devotion towards emperumAn, correcting him, is because he is AzhwAr’s swAmy only.
Next, we will take up the 108th pAsuram of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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