Monthly Archives: April 2015

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series >> First Centum

Previous Decad

srIman nArAyaNan – nammAzhwAr

Highlights from thirukkurugaippirAn piLLAn‘s introduction

It is natural for devotees (who are fully focussed on bhagavAn alone) to share and discuss the svarUpa (divine nature), rUpa (forms), guNa (qualities), chEshtitha (activities) etc of bhagavAn with many. Seeing that there are not many who are purely focussed on bhagavAn alone, nammAzhwAr considers “Even if we have to transform them to be purely focussed on bhagavAn alone, let that happen and then we can share this experience together”. He starts instructing detachment towards worldly matters which is the first step in bhakthi yOgam which is a means to becoming fully focussed on bhagavAn.

Highlights from nanjIyar‘s introduction

nammAzhwAr, after enjoying emperumAn‘s parathvam (supremacy), being blissful, as explained in bhagavath gIthA 10.9 “bhOdhayantha: parasparam” (discussing with each other) – one cannot bear without discussing with others about these divine matters, realises that there is none  qualified to have discussion with him. nammAzhwAr contemplates the method to reform worldly people and share these divine matters with them. He realizes that “chEthanas (sentients  – ones with knowledge) usually reject/avoid unfavourable aspects and accept favourable aspects. Similarly, let me highlight what is unfavourable for them in this samsAram and the enjoyable nature of bhagavath vishayam and reform them”. He instructs them about the temporary and insignificant nature of this world and the pure bhagavAn who is filled with auspicious qualities and instructs them to pursue bhakthi yOgam [path of devotion] to worship him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

nammAzhwAr mercifully explains the process of worshiping emperumAn through parOpadhEsam (instructions to others) in this decad. Since emperumAn is the sarvasmAthparan (most supreme) and he is to be worshipped, aspects which are considered as hurdles in his worship are to be given up. AzhwAr explains how such unfavourable aspects are to be given up. He also explains the insignificant nature of worldly matters and the glorious nature of bhagavAn. He also explains how the hurdles are removed and the true goal is accomplished.

Highlights from periyavAchchAn piLLai‘s introduction

Same as nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction

mOksha sAsthram has 2 aspects – thathvam (truth about the entities) and upAsanam (process to achieve mOksham). In the first decad, thathvam is explained clearly. This decad is the summary of upAsanam related aspects.

thirumAlai ANdAn explains this decad with respect to prapaththi as heard from ALavandhAr. emperumAnAr too was doing the same until he completed srI bhAshyam (commentary from vEdhAntha/brahma sUthram). Subsequent to completion of bhAshyam (to present consistent views between vEdhAntham and thiruvAimozhi), he started explaining this decad with respect to bhakthi yOgam. embAr too followed the same principle.

nammAzhwAr‘s bhakthi (devotion) and prapaththi (surrender) are indistinguishable (in one aspect he looks like performing prapaththi and in another aspect he looks like performing bhakthi) and he has abundance of both (due to his unflinching love/devotion towards emperumAn).

nammAzhwAr was fully blessed by emperumAn with blemishless knowledge and he in turn performs saraNAgathi to emperumAn in various pAsurams. So, his bhakthi itself was blessed by bhagavAn and his bhakthi is something which is part of the goal (to perform kainkaryam one needs devotion – that devotion/desire is AzhwAr’s bhakthi which was blessed by bhagavAn himself). bhakthi is explained as being supported/decorated by karmA (activity) and gyAnam (knowledge) – i.e., by following the process of karma yOgam and gyAna yOgam, one’s mind gets purified and engages in bhakthi yOgam. But for AzhwAr, bhagavAn‘s mercy takes the role of karmam and gyAnam.

So, nammAzhwAr is explaining sAdhya bhakthi (bhakthi that is part of bhagavath kainkaryam). If we consider, nammAzhwAr to be instructing sAdhana bhakthi (bhakthi yOgam as explained in vEdhAntham), a few contradictions will arise:

• Since he has full knowledge of everything (and not a confused person) – he would not practice one thing (saraNAgathi/sAdhya bhakthi) and instruct some thing else (sAdhana bhakthi yOgam) to others.
• Based on previous point, If we say, he is instructing sAdhana bhakthi, then his own greatness that “he was fully blessed with blemishless knowledge/devotion by bhagavAn‘s causeless mercy” will become invalidated.
• Finally, “apasUdhrAdhikaraNa nyAyam” which explains that “sUdhra (persons of 4th varNam) cannot engage in sAdhana bhakthi” will be invalidated. This is explained in detail in arumpadham. There was a virtuous king named jAnasruthi. When two rishis wanted to bless him, they took the form of 2 hamsa (swan) birds and flew on top of him. While crossing him, one bird told the other “please ensure that your shadow does not follow on jAna sruthi (since he is a virtuous king)”. The other bird asks “Why should I be careful? Is he like raikva?” Hearing this jAnasruthi went searching for the mahAn [a great person] named raikva (who he understood to be a great mahAn from the words of the second bird). He found raikva to be in the most abominable form and yet requested him to teach brahma vidhyA. First raikva says he should perform service to learn brahma vidhyA. jAnasruthi replies he does not have time to perform service to raikva due to administrative duties. Then raikva says “bring lots of wealth” and jAnasruthi obliges and offers his everything. Seeing his great desire raikva says that since jAnasruthi is a sUdhra, he will teach him brahma vidhyA. emperumAnAr while explaining the word “sUdhra” here, says that one who has not undergone upanayanam (sUdhra) is not qualified to learn brahma vidhyA. But he explains that, here sUdhra is explained as “sOchanAssUdhra:” (one who is with sorrow is a sUdhra) – since jAnasruthi was lamenting greatly due to lack of brahma vidhyA, he is qualified to learn the same. Thus, while sAdhana bhakthi is only applicable for thraivarNikas (brAhmaNa, kshathriya and vaisya), sAdhya bhakthi is applicable for everyone. And since nammAzhwAr is instructing to all jIvAthmAs who are bound in this material world, he is explaining sAdhya bhakthi only.

From the above, it is concluded that nammAzhwAr is instructing the same sAdhya bhakthi  (which he received from bhagavAn out of his unconditional grace) to others.

A few questions arise on why he is instructing to others after fully experiencing bhagavAn in the previous decad.

• Is he instructing others since he has seen bhagavath vishayam fully (and there is nothing left to experience)? No. As he himself explains in thiruvAimozhi itself, there is no end to bhagavAn‘s glories and it cannot ever be fully experienced. He too has unlimited desire to experience bhagavAn more and more. So, this is not the reason.
• In some cases, one develops taste towards something but after sometime, one will start losing interest. Is bhagavath vishayam like that? No, as he himself says in thiruvAimozhi 2.5.4 “eppozhudhum nAL thingaL ANdu Uzhi UzhidhoRum appozhudhaikku appozhudhu en ArAvamudhE” (Everyday, month, year, epoch after epoch, everytime you are so new and nectarean) – he is ever tasteful.
• Is this for AzhwAr to be seated as an AchArya (master)? No.
• Is this for name, wealth and fame? No.
• Is it to fulfil injunctions of sAsthram that says an AchArya must teach the sishya? No.

His teachings are the outcome of his own overflowing blissful experience. bhagavath vishayam is not to be enjoyed alone. He seeks out for good companions to share this blissful knowledge and only finds samsAris (materialistic persons). Just like he was attached to bhagavath vishayam, samsAris were attached to worldly pleasures. He could not bear the suffering of samsAris and desperately wants to remove their sufferings. nanjIyar often explains “if one has vaishNavathvam (vaishNava quality), he himself will know that. When he sees others sufferings and suffers for that he can consider himself to be a vaishNava. When he sees others sufferings and feels ‘let them suffer’, he cannot consider himself to be a vaishNava”.

To uplift them, AzhwAr explains the limitations of wordly pleasure and benefits of bhagavath vishayam. Realizing that, he explains insignificant/temporary nature of worldly pleasures and the eternal/glorious nature of bhagavAn, bhagavAn‘s relationship with jIvAthmAs are not something new and it is always there for every jIvAthmA, the manthram that is to be pursued for such persons who realise bhagavAn, his most worshippable nature and finally the need for detachment towards worldly pleasures and surrendering to emperumAn.

• pAsuram 1
• pAsuram 2
• pAsuram 3
• pAsuram 4
• pAsuram 5
• pAsuram 6
• pAsuram 7
• pAsuram 8
• pAsuram 9
• pAsuram 10
• pAsuram 11

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

nammAzhwAr thiruvadi thozhal (worshiping) at the lotus feet of srIranganAthan during adhyayana uthsavam

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, nammAzhwAr concludes that these 10 pAsurams are offered as devotional service at the lotus feet of emperumAn who is explained in the 10 pAsurams in great detail (same is explained in nampiLLai‘s introduction).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, summarizing the supremacy of bhagavAn that is explained previously, AzhwAr declares that the result of (learning/reciting/understanding) this decad is mOksham.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

• In the first pAsuram, bhagavAn having auspicious qualities, being the master of nithya vibhUthi (spiritual realm) and having beautiful and distinct form are explained.
• In the second pAsuram,  bhagavAn‘s svarUpam (true nature) – the abode of the previously said aspects (auspicious qualities, being with spiritual realm and having divine body) – is explained as distinct from chith and achith.
• In the third pAsuram, AzhwAr enjoys the leelA vibhUthi (material realm) which is similar to nithya vibhUthi in the sense that both are owned/controlled by him.
• In the fourth pAsuram, AzhwAr says that the leelA vibhUthi’s svarUpam (true nature) is under bhagavAn‘s control.
• In the fifth pAsuram, AzhwAr says that the existence of the material realm is also under bhagavAn‘s control.
• In the sixth pAsuram, AzhwAr says that action and inaction are under bhagavAn’s control.
• In the seventh pAsuram AzhwAr says that since jagath (material realm) and Iswara share body and soul relationship, the aikyam (union) explained between jagath and Iswara is based on sarIra-Athma bhAvam.
• In the eighth pAsuram, AzhwAr refutes kudhrushtis (ones who misinterpret vEdham).
• In the ninth pAsuram, AzhwAr refutes sUnyavAdhis (ones who reject vEdham and say that everything is void).
• In the tenth pAsuram, AzhwAr explains the convenient nature of emperumAn‘s vyApthi (omni-presence).

Thus, bhagavAn‘s parathvam (supremacy) is elaborately established by AzhwAr previously. In this pAsuram, AzhwAr says that ones who engage in this decad, gets the same result (bhagavath kainkarya mOksham) as he (AzhwAr) had got.

pAsuram

கர விசும்பு  எரி வளி நீர் நிலம் இவை மிசை
வரனவில் திறல்வலி யளி பொறை யாய் நின்ற
பரன் அடி மேல் குருகூர்ச் சடகோபன் சொல்
நிரனிறை ஆயிரத்து இவை பத்தும் வீடே

kara visumbu eri vaLi nIr nilam ivai misai
varanavil thiRalvali aLi poRai Ay ninRa
paran adi mEl kurukUrch chatakOpan sol
niraniRai Ayiraththu ivai paththum vIdE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kara – since AkAsam is more sUbtle than others, it is said as invisible or strong
visumbu – AkAsam – ether
eri – agni – fire
vaLi – vAyu – air
nIr – jalam – water
nilam – bhUmi – earth
ivai misai – being the abode or having them as attributes
varan – best
navil – sabdham – words (attribute of ether)
thiRal – heat (attribute of fire)
vali – bhalam – strength (attribute of air)
aLi – coolness (attribute of water)
poRai – forbearance (attribute of earth)
Ay ninRa – being these dharmi (elements) and dharmams (their attributes)
paran – the most supreme
adi mEl – on the lotus feet (which removes sorrows)
kUrukUrch chatakOpan – one who is born in AzhwArthirunagari and one who wins over bhAhyas and kudhrushtis who are identified by sata (ignorance, etc)
sol – mercifully spoken
niraniRai Ayiraththu – enriched/complete due to the words, meanings, tunes, music etc coming together
ivai paththum – these 10 pAsurams which reveal his supremacy
vIdE – (vidappattana – submitted) offered to the lotus feet of emperumAn. Since these 10 pAsurams lead one to mOksham, vIdE (vIdu = mOksham in thamizh) can also be taken as indicating the ultimate result.,

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

These 10 pAsurams (which are mercifully spoken and which are most enriching/complete) are offered by nammAzhwAr (who is born in AzhwArthirunagari) at the lotus feet of emperumAn who is the supreme lord and is the abode of pancha bhUtham (AkAsa, vAyu, agni, jalam and bhUmi) and their respective qualities (sound, strength, heat, coolness and forbearance) or has them as his attributes. Just like vAlmIki is glorified in srI rAmAyaNam bAla kaNtam 4.1 for his trustworthy nature, here AzhwAr ‘s trustworthy nature is highlighted. Since the count 1000 is highlighted, bhagavAn who is the divine force behind these pAsurams is established. This padhgam (decad) falls under the thamizh poem category of “kali viruththam“.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

This thiruvAimozhi (padhigam/decad) explains emperumAn who has two vibhUthis – nithya vibhUthi (spiritual realm – bhOga upakaraNa – tool for his joy) and leelA vibhUthi (material realm – leelA upakaraNa – tool for his sport). AzhwAr focusses this on his lotus feet since it is the most suitable object of worship. Looking at the beauty of the words, meaning, tune, truthful nature of the pAsurams etc AzhwAr desires that 1000 such pAsurams are sung to glorify emperumAn.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• kara visumbu … ivai misai … poRai Ay ninRa – By explaining the five elements and their qualities – leelA vibhUthi is explained. leelA vibhUthi is explained as upalakshaNam (a sample) for nithy vihUthi. Thus, the supreme lord who is the master of both realms.
• kurukUrch chatakOpan – As said in srI rAmAyaNam bAla kANtam 4.1 “vAlmIkir bhagavAn rushi:” (the most knowledgable sage vAlmIki), here AzhwAr‘s name is revealed to highlight his trustworthy nature.
• nira niRai – Can be “niral niRai” (made of best words and filled with great meanings) or “niran niRai” (Having 4 lines where line is similarly composed and matching the tunes of music etc in proper andhAdhi (last word/letter in one pAsuram matching next pAsuram’s first word, letter etc.,) format as explained for srI rAmAyaNam slOkams).
• Ayiram – Similar to srI rAmAyaNam bAla kANtam 2.41 “…kAvyam rAmAyaNam kruthsnamIdhrusai: karavANyaham” (Let me compose this epic called srI rAmAyaNm in such manner) which was composed by vAlmIki (by the blessings of brahmA), AzhwAr who was fully blessed by emperumAn with blemishless knowledge declares that he is going to compile these pAsurams. Also, since his experiences cannot be revealed at once, he says he will reveal them in 1000 pAsurams in sequence. Also, it can be said that, since bhagavAn‘s greatness cannot be explained in a few words, AzhwAr says he will explain them over 1000 pAsurams.
• ivai paththum vIdE – These are offered at the lotus feet of emperumAn. It can also be explained as – Just like when one looks at a field that has paddy crop and says “this field is filled with paddy” (even when it is not grown, yet indicating the result will be paddy), here, AzhwAr says these 10 pAsurams will lead to vIdu (mOksham).
• AzhwAr mercifully explains that bhagavAn‘s mercy gave him blemishless knowledge, that knowledge leads him to mOksham and one who engages in this prabandham in any manner, will also get the same benefit.

Thus ends the English translation for thiruvAimozhi 1st centum 1st decad.

AzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
piLLAn thiruvadigaLE charaNam
nanjIyar thiruvadigaLE charaNam
nampiLLai thiruvadigaLE charaNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam

In the next article we will see the next padhigam (decad).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

bhagavAn pervades in each atom of the drops of water in the ocean, in the subtlest achith (matter) particles which exist from the earth to the sky and in the jIvAthmAs which exist inside each such particle. Even inside those jIvAthmAs, he pervades most casually/conveniently as if he is staying (all by himself) in a huge universe. Yet, he is invisible to others and he is the one who annihilates everything. nammAzhwAr instructs his mind to worship the lotus feet of such emperumAn who is clearly established in vEdham.

Highlights from nanjIyar‘s introduction

nammAzhwAr explains the convenience of bhagavAn‘s vyApthi (omni-presence that was explained previously) in this pAsuram.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Previously nammAzhwAr explained that bhagavAn has the material realm as his subordinate (like body for the soul), the one who is omni-present, the abode of everything, controller and the master. But when jIvAthmA is bound inside a body, he becomes limited within the limitation of that body – would paramAthmA also go through similar difficulties/limitations? No. He pervades without any limitations in the most convenient manner.

pAsuram

பரந்த தண் பரவை யுள் நீர் தொறும் பரந்துளன்
பரந்த அண்டம் இது என நில விசும்பு ஒழிவு அறக்
கரந்த சில் இடம் தொறும் இடம் திகழ் பொருள் தொறும்
கரந்து எங்கும் பரந்துளன் இவை உண்ட கரனே

parandha thaN paravai uL nIr thoRum parandhuLan
parandha aNdam idhu ena nila visumbu ozhivu aRak
karandha sil idam thoRum idam thigazh poruL thoRum
karandhu engum parandhuLan ivai uNda karanE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

parandha – spread everywhere
thaN – Since its not mixed with other bhUthams, ocean is naturally cool (which is the natural quality of water)
paravai uL – inside the EkArNava (singular water mass which is the source of everything)
nIr thoRum – in each drop of water
parandha aNdam ithu ena – Like being in the huge aNdam (egg shaped universe)
parandhu uLan – being present without any limitation
nilam – in the earth
visumbu – in the higher planets
ozhivu aRa – in every particle
karandha – in the most subtle manner (invisible)
sil idam thoRum – Even in the most minute places
idam – in those places
thigazh – self-effulgent
poruL thoRum – in the jIvAthmAs
karandhu – hiding inside in such a way that even those pervaded objects do not know his existence
engum – everywhere
parandhu uLan – being the omni-present one
ivai uNda karan – one who consumed all these during samhAram and stayed firm

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Just like staying conveniently (all by himself) in the huge universe, he stays in each drop of the water in the naturally cool ocean in the most subtle matter. He is present even inside the most minute places and inside the self-effulgent jIvAthmAs who reside in those minute places in such a manner that the pervaded objects do not realise his presence. He, being the omni-present being, consumed everything during samhAram (annihilation) and remained firm.

With this, it is established that bhagavAn is omni-present in both kAraNa dhasai (causal stage) and kArya dhasai (resulting stage) even in the most subtle chith and achith in the most convenient way without any limitation.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Included in the introduction itself.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• parandha thaN paravai uL nIr thoRum parandhu uLan –  In the cool and large ocean, bhagavAn has pervaded in every drop of water which itself is made of minute atomic particles.
• parandha aNdam idhu ena – One may question “Will the bhagavAn who is explained in chAndhOgya upanishath 3.14 as ‘… jyAyAn antharikshAth …’ (though this paramAthmA is in my heart, he is greater than the earth etc) be cramped within the minutest atomic particle?” – AzhwAr answers that saying “No, he stays most conveniently in there just as he is staying in a huge universe by himself”.
• nila visumbu ozhivaRa – Is he only pervading the minute particles of water? No, he is pervading earth, sky, this universe, all other universes, etc – everywhere which is explained further.
• karandha sil idanthoRum – everywhere – in the space between eye-lids where minute beings live (and die quickly even by the force of closing the eye-lids) – even in those subtlest beings, he is fully pervaded.
• idam thigazh poruL thoRum – Even inside the jIvAthmAs of those subtlest beings.
• karandhu – hidden so that no one sees him, even those entities which were pervaded by him do not see/know him.
• engum parandhuLan – When a chEthana/jIvAthmA pervades the body in which he lives, he pervades through his knowledge – gyAna vyApthi (i.e., jIvAthmA exists in the heart and through the dharma bhUtha gyAna understands and controls everything related to that body). But bhagavAn‘s vyApthi is not gyAna vyApthi – it is svarUpa vyApthi (pervaded naturally and fully in every place). bhagavAn is vibhu (great) and jIvAthmA is aNu (atomic – minute).
• ivai uNda karanE – if bhagavAn is so huge and these atomic particles are miniscule, how can he stay inside these comfortably without being cramped? He can do it because he is omni-potent (all-capable). As explained by thirumangai AzhwAr in periya thirumozhi 11.5.3 “thayiruNda pon vayiRu ivvEzhulugumuNdum idamudaiththAl” (krishNa’s golden (most-likable) stomach which contains the curd/yoghurt eaten by him, has more space even after consuming the 7 layers of planets) – Just like emperumAn as a small child could consume all of the world and still have space left in his stomach, he can be great yet he can stay comfortably in the minutest particle.
• karan – who is firmly known by the most authoritative vEdham.

In the next article we will see the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

one universe in leelA vibhUthi in manifested state – as drawn by srIperumbUthUr 1st embAr jIyar swamy based on vishNu purANam and pUrvAchAraya granthams

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

After rejecting kudhrushtis who accept vEdham but misinterpret them, this pAsuram rejects sUnyavAdhis (philosophers of voidness) who say “there is no pramANam (scriptures), there is no pramEyam (goal/bhagavAn); everything is sUnyam (void). Thus there is no vEdham, no bhagavAn (who is the object of vEdham) and no existence of this realm (which is his wealth)”.

Highlights from nanjIyar‘s introduction

Similar to piLLAn‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr refutes mAdhyamika baudhdha philosophers (a type of sUnyavAdhi – voidness philoshopher) who is considered as the primary amongst vEdha bhAhyas (the ones who reject vEdham).

Highlights from periyavAchchAn piLLai‘s introduction

Previously, nammAzhwAr refuted those who partially took some aspects of pramANam (scriptures) and pramEyam (goal) and thus misunderstood bhagavAn‘s svarUpam and his attributes/qualities. In this pAsuram, AzhwAr refutes sUnyavAdhi who rejects both pramANam and pramEyam. Even before the sUnyavAdhi starts giving any reason for his argument, AzhwAr himself declares the truth about bhagavAn who is with vibhUthi (great wealth of (spiritual realm and) material realm).

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

In this pAsuram, nammAzhwAr refutes sarva sUnyavAdhi (one who says everything is void in all aspects). He refutes as done by srI bhAshyakArar (emperumAnAr) in srI bhAsyhyam. Since bhAshyakArar is after the times of AzhwAr, we can conclude that bhAshyakArar writes his refutal in srI bhAshyam based on AzhwAr‘s explanations.

Previously kudhrushtis argued that brahmA, rudhra et al are supreme based on some pramANams. But AzhwAr establishes that srIman nArAyaNan is the supreme lord, the entire material realm is for his service just like body is for the AthmA and these are revealed in vEdham.

When we say “something does not exist”, we first need to define that something and then only reject the existence of that thing. Due to the fact that “something” is defined first, it cannot be made void. Merely saying something does not exist (without defining the entity) will not explain complete voidness. sarva sUnyavAdham (complete voidness) can never be established (If there is a proper word that will always indicate some entity. It can never point to non-existing entity. For example if we say “there is no rabbit” – that means rabbit generally exists but it does not exist here at this place. Even if we create composite words like “rabbit-horn” (which is contradictory since there is no horn for rabbit) and say that does not exist, it will only prove that there is no connection between rabbit and horn – but both rabbit and horn exist separately.Thus, sarva sUnyavAdham can never be established).

AzhwAr tells the sUnyavAdhi that you can neither prove voidness by accepting bhagavAn‘s existence nor by rejecting bhagavAn‘s existence. In either case, your desire (of establishing voidness) will not be fulfilled. I will take your word of “bhagavAn does not exist” and prove that bhagavAn exists. Generally, we explain the meaning of a word that indicates the presence or absence of an entity (i.e., when we say something exists, that means that entity exists in a particular place, time and form. Similarly when we say an entity does not exist, that means that entity does not exist in particular place, time and form). If we do not agree to this common platform of debate, you do not have the qualification to participate in the debate.

pAsuram

உளன் எனில் உளன் அவன் உருவம் இவ்வுருவுகள்
உளன் அலன் எனில் அவன் அருவம் இவ்வருவுகள்
உளன் என இலன் என இவை குணம் உடைமையில்
உளன் இரு தகைமையொடு ஒழிவிலன் பரந்தே

uLan enil uLan avan uruvam ivvuruvugaL
uLan alan enil avan aruvam ivvaruvugaL
uLan ena ilan ena ivai guNam udaimaiyil
uLan iru thagailmaiyodu ozhivilan paranthE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

uLan enil – if said to be existing as per own philosophy (vaidhika philosophy)
uLan alan enil – if said to be non-existing as per other philosophy (avaidhika philosophy)
uLan – Should be considered as existing since there should be an entity (substratum) for sath bhAvam (existence) or asath bhAvam (non-existence) while making a statement; thus,
uLan ena ilan ena ivai – that which is said as existing or non-existing
guNamudaimaiyil – having as attribute
ivvuruvugaL ivvaruvugaL – those aspects with form or without form in this material realm
avanuruvam avanaruval – having them as prakAram (attribute) that shows or hides
iru thagaimaiyodu – having two different aspects
uLan – being
parandhu – pervading everywhere
ozhivilan – present without ever ceasing to exist

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn is the substratum for both existence (as per AzhwAr‘s vaidhika philosophy) or non-existence (as per avaidhika philosophy) – so, bhagavAn must be understood/accepted as existing  while making a statement about him. He is the one who pervades everywhere without ever ceasing to exist and has both with-form and form-less manifestation of this material realm as his two types of aspects which shows and hides him respectively.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

AzhwAr tells a sUnyavAdhi “You cannot prove bhagavAn‘s non-existence through his presence or absence. In general, bhAvam (presence) or abhAvam (absence) of an entity/attribute is based on the place, time and form. When we say bhagavAn is present, that means he is present within gross forms which are visible  and when say bhagavAn is absent, that means he is present within subtle forms which are invisible. Even for other entities (chith and achith), the same rule applies – they either are present in gross or subtle forms. Thus being with form (gross) or without form (subtle) are just his attributes. Thus in either case he exists”. Thus sUnyavAdhi is refuted.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam. nanjIyar highlights that his pAsuram is explained according to kUraththAzhwAn‘s explanation.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• avanuruvam ivvuruvugaL – bhagavAn exists with the universe which he controls as explained in bruhadhAraNyaka upanishath “yasya AthmA sarIram yaya pruthivI sarIram” (all jIvAthmAs are his body, earth is his body) and has this universe as his sarIram (body) and sEsham (subordinate) – this is the sthUlarUpam (gross form). When it is said as uLAn alan (he does not exist) he exists in the unmanifested (sUkshma – subtle) form.
• avanaruvam ivvarugaL – This is explained as the meaning of the word “nAsthi” (non-existence) which really explains a different state of existence. “gatOsthi” (pot exists) indicates an object with an opening at the top with a rounded structure. “gatO nAsthi” indicates a different state – when it is not here means it is present else where; when it is not present now means it is present at some other time; it cannot be said that pot does not exist in any form at all times.
• uLan ena ilan ena ivai guNam udaimaiyil – Having the existence (in gross form) and non-existence (existence in subtle form) as qualities indicate that both of them are his attributes.
• uLan iru thagaimaiyodu – He has both types of behaviour of being in existence and being not in existence which are indicated by the words “uLan” and “ilan“.
• ozhivilan parandhE – I (AzhwAr) established his existence through the word “uLan“. You (sUnyavAdhi) established his existence through the word “ilan“. So, both of us have established the truth. AzhwAr also says “Just like his existence is established, can we not understand that he exists with this wealth of nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm)?”.

Note: kAnchI P.B aNNangarAchAryar swamy says at the end of his detailed explanation for this pAsuram in his dhivyArththa dhIpikai commentary – “It cannot be explained in any more detail – this should be heard in detail under learned scholars” – what to speak about this English translation? The translation here is to develop the taste in hearing word-by-word kAlakshEpam of these wonderful granthams which are the only way to get reasonable understanding of these pAsurams.

In the next article we will see the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

This pAsuram refutes kudhrushtis (those who misinterpret vEdham) who say that such sarvEsvaran popularly being established through vEdham is one amongst the dhEvathAs like brahmA who is involved in srushti, rudhra who is involved in samhAram etc.

Highlights from nanjIyar‘s introduction

Similar to piLLAn‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr says brahmA and rudhra who are responsible for vyashti srushti (creation of variegated forms) and vyashti samhAram (annihilation of variegated forms) respectively are under the full control of bhagavAn.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to piLLAn‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Someone questions nammAzhwAr “You say that bhagavAn is established by vEdham and is the antharAthmA for every thing.  But others are also responsible for certain aspects like brahmA being responsible for creation, rudhra for annihilation etc. If you say that everything is controlled by one person, then you seem to be biased”. nammAzhwAr replies “I am not biased towards a single person, but if we analyse the pramANams (scriptures), we can understand that those dhEvathAs are not (independantly) performing their responsibilities”.

pAsuram

சுரர் அறிவரு நிலை விண் முதல் முழுவதும்
வரன் முதலாய அவை முழுதுண்ட பரபரன்
புரம் ஒரு மூன்றெரித்து  அமரர்க்கு அறிவு இயந்து
அரன் அயன் என உலகு அழித்து அமைத்து உளனே

surar aRivaru nilai viN muthal muzhuvadhum
varan mudhalAy avai muzhudhuNda paraparan
puram oru mUnReriththu amararkkum aRivu iyandhu
aran ayan ena ulagu azhiththu amaiththu uLanE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

surar – for dhEvathAs starting with brahmA
aRivarum – difficult to know
nilai – having such position/stage
viN mudhal – AkAsam etc
muzhuvadhum – All entities in samashti rUpam (pancha bhUthams in aggregate state)
varan mudhalAy – being the largest cause
avai – those
muzhudhu – without remainder/balance
uNda – annihilating
para paran – one who is greater than great brahmA, rudhra et al who are responsible for vyashti (variegated) srushti (creation) and samhAram (annihilation)
aran – rudhra
ayan – brahmA
ena – being well-known
puram oru mUnRu – the unique 3 towns
eriththu – burnt down
amararkku – to the dhEvathAs
aRivu – gyAnam/knowledge
iyandhum – taught
ulagu – the different layers/planets of the egg shaped universe
azhiththu – annihilated
amaiththu – created them
uLan – being the antharyAmi of such brahmA, rudhra et al.

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn being the cause for mUla prakruthi etc, which cannot be comprehended by brahmA, rudhra et al, consumed (annihilated) all of the material realm being the supreme lord of such dhEvathAs, assumed the form of rudhra to destroy the 3 towns (thripura samhAram), annihilated everything, created the variegated forms (again), gave the knowledge to dhEvathAs et al. He does all of these being the antharyAmi of dhEvathAs such as brahmA, rudhra et al.

As explained in gArggi vidhyai in bruhadhAraNyaka upanishath “kasminnu kalvAkAsa Othascha prOthascha” (mUla prakruthi exists in many different forms) where AkAsa is used to indicate mUla prakruthi, here nammAzhwAr also uses viN (AkAsam) to explain mUla prakruthi. With this, kudhrushtis (those who misinterpret vEdham) who claim brahmA, rudhra et al as supreme, are refuted.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Quoting many pramANams from sAsthram to establish that brahmA was born inside the universe (aNdam – sphere that contains the 14 planetary layers) and rudhra was born as the son of brahmA (Note: There are innumerable such universes with each universe having one brahmA, one rudhra and so on), bhagavAn‘s supremacy is established.

nammAzhwAr says that those who are born inside the universe would not understand the mUla prakruthi (primordial matter – unmanifested state), mahAn (manifested matter), ahankAram (ego), etc which are beyond and outside the scope of such universes. bhagavAn directly performs the samashti srushti first (initial creation of the five elements) and the ultimate samhAram (consuming the remaining items outside the universe). Also, svEthAsvathAra upanishath says “yO brahmANam vidhadhAthi pUrvam…” (bhagavAn created brahmA and taught him vEdham) and mahAbhAratham says “vishNurAthmA bhagavathO bhavasyAmithathEjasa: …” (vishNu is the antharyAmi of siva who is most glorifiable and has great radiance). Through these pramANams, we can understand that emperumAn (who gave gyAnam to dhEvathAs, who helped in thripura dahanam (burning of 3 towns) etc) is the lord of brahmA, rudhra et al since he is the one who performs samashti srushti/samhAram (which are beyond the reach of brahmA, rudhra et al and who performs vyashti srushti/samhAram by being the antharyAmi of brahmA, rudhra et al.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• surar aRivaru nilai – As explained in brahma sUthram 1.3.9 “aksharam ambarAnthadhruthE:” (aksharam indicates paramAthmA only, since mUla prakruthi which is the source of AkAsam is held by him) and  gArggi vidhyai in bruhadhAraNyaka upanishath says “kasminnu kalvAkAsa Othascha prOthascha” (mUla prakruthi exists in many different forms), AkAsa indicates mUla prakruthi here based on kAraNa-kArya bhAvam (cause-effect relationship where mUla prakruthi is the cause and AkAsam is the effect). dhEvathAs starting with brahmA do not understand the true nature of mUIa prakruthi etc.
• varan mudhalAy – bhagavAn pervades everything in the subtle state of mUla prakruthi (primordial nature) and the gross state of mahAn (manifested matter), ahankAram  etc – as part of srushti. Since he controls everything by pervading everything, he is explained as the ultimate cause of everything.
• avai muzhudhuNda – In samhAram too, he is the one who consumes everything. In katavallI 1.2, it is explained that “yasya brahma cha kshthrancha ubhE bhavatha Odhana: | mruthyur yasya upasEchanam | ka iththA vEdha yathra sa: ||” (one who has all brAhmaNas, kshathriyas (indicating all entities) as his food, one who has yama (the lord of death) himself as upasEchanam (like curd, pickle etc which are used as side-dish and eaten in the end as well). Who will know the greatness of that great person?).
• paraparan – brahmA,etc al who are qualified (in some ways) are greater than general population. bhagavAn is much greater than such dhevathAs. This is explained in vishNu purANam 1.2.10 “para: parANAm …” – Different from the great brahmA, rudhra et al and greater than they. nammAzhwAr himself says in thiruvAimozhi 8.7.5 “manisarkkuth thEvar pOlath thEvarkkum dhEvA” (Just like dhEvas are superior to humans, you are superior to such dhEvas).
• puram oru mUnREriththu amararkku aRivy iyandhu – It is popularly known that rudhra performed thripura samhAram (destroying the 3 towns) and brahmA gave gyAnam (knowledge) to dhEvas. But if we analyse that, we will understand that, srIman nArAyaNa is the one who creates these dhEvathAs and gives them the ability to perform various tasks.
  • In mahAbhAratham karNa parvam, learned scholars such as vyAsa said “vishNurAthmA bhagavathO bhavasyAmithathEjasa: | thasmAdhdhanurgyAsam sparsam sa vishEhE mahEsvara: ||” (vishNu is the antharyAmi for siva who is most courageous and worshippable. It is because of bhagavAn‘s presence as antharyAmi that siva managed to tie the string and launch the bow during thripura samhAram). thirumangai AzhwAr (who is one among the AzhwArs who were blessed by bhagavAn himself with blemishless knowledge) declared in periya thirumozhi 6.1.3 “naNNAr nagaram vizha nanimalai silai vaLaivu seydhu angazhal niRa ambu adhu AnavanE” (emperumAn who became the arrow in the huge bow which is fiery, to knock down the 3 towns).
  • In svEthAsvathAra upanishath, it is said “yO brahmANam vidhdhAthi pUrvam yOvai vEdhAmscha prahiNOthi thasmai” (that bhagavAn who created brahmA first, that bhagavAn who taught vEdham to him).
• aran ayan ena ulagu azhiththu amaiththu uLAn – In mahAbhAratham sAnthi parvam 169, it is said that “Ethau dhvau vibudhasrEshtau prasAdhakrOdhajau smruthau | thadhAdharsithapanthAnau srushtisamhArakArakau ||” (brahmA and rudhra are best among dhEvathAs who were born out of srIman nArAyaNa‘s mercy and anger (respectively). They are explained in smruthi as the ones who perform creation and annihilation as learnt from srIman nArAyaNan himself). So, as per pramANam (scriptures), they have involvement in creation and annihilation. Since it is emperumAn who performs srushti and samhAram being the antharyAmi of brahmA and rudhra, I (nammAzhwAr) told that bhagavAn is the real creator/annihilator and not because of my bias towards srIman nArAyaNa. Thus, nammAzhwAr refutes the kudhrushtis (ones who misinterpret vEdham) in this pAsuram.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Note: In this pAsuram, pancha bhUthams (five elements – AkAsam/ether, vAyu/air, agni/fire, jalam/water, bhUmi/earth) are explained as the raw-material for the variegated material manifestation. As part of srushti (creation), bhagavAn creates up to pancha bhUthams himself and subsequently gives control to brahmA and others to proceed with the variegated creation. Similarly as part of praLayam (annihilation), he lets rudhran, agni et al to do the initial annihilation and he finally consumes them as well.

Highlights from thirukkurukaippirAn piLLAn‘s introduction

In the previous 3 pAsurams, it is established that the svarUpam (true nature), sthithi (existence) and pravruththi (actions) of jagath (material realm) are all under the full control of bhagavAn through sAmAnAdhikaraNyam. In this pAsuram, it is explained that this sAmAnAdhikaraNyam is bound by the sarIra-Athma bhAvam of jagath and Iswara – that the entire realm (consisting of chith and achith) is the body and  bhagavAn is the antharyAmi of everything.

Highlights from nanjIyar‘s introduction

After explaining the total control of bhagavAn over the nature, existence and actions through sAmAnAdhikaraNyam and vaiyadhikaraNyam in the previous pAsurams, the sarIra-sarIri bhAva sambandham (the body – soul relationship) between the material realm and bhagavAn is explained here. It is also explained that “since the material realm is totally under the control of bhagavAn, it is his body” as the body is fully controlled by the in-dwelling soul.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Next, this sAmAnAdhikaraNyam is explained as bound by the body-soul relationship between the material realm and bhagavAn.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Previously nammAzhwAr explained sAmAnAdhikaraNyam to explain it further in this pAsuram. The result of such sAmAnAdhikaraNyam is sarIra-Athma bhAvam (body-soul aspect of the material realm and bhagavAn). It can also be said that the sAmAnAdhikaraNyam is bound by the sarIra-Athma bhAvam principle.

It is explained in chAndhOgya upanishath “anEna jIvEna AthmanAnupravisya nAmarUpE vyAkaravANi”  (I enter into all matter through jIvAthmAs to give them distinct names/forms which signify creation). Instead of being like a clay pot which is just made of clay, bhagavAn stays as the antharyAmi of all entities and controls those entities fully just like an AthmA (soul) stays as the dhAraka (protector), niyAmaka (one who controls) and sEshi (the master). It is explained that this sarIra-Athma bhAvam is the driving force for the previously explained sAmAnAdhikaraNyam. When it is is said that “dhEvadhaththa is standing on a tree”, there is no sarIra-Athma bhAvam (but when it is said that “bhagavAn is everything”, there is sarIra-Athma bhAvam – bhagavAn is the AthmA and everything is his body).

pAsuram

திடவிசும்பு எரி வளி நீர் நிலம்  இவை மிசை
படர்பொருள் முழுவதுமாய அவை யவை தொறும்
உடல்மிசை உயிர் எனக் கரந்தெங்கும் பரந்துளன்
சுடர்மிகு சுருதியுள்  இவை உண்ட சுரனே

thidavisumbu eri vaLi nIr nilam ivai misai
padarporuL muzhuvadhumAy avai avai thoRum
udanmisai uyir enak karandhengum parandhuLan
sudarmigu surudhiyuL ivai uNda suranE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

thidam – dhruda (more established – long lasting) – since AkAsa stays for a little longer than other elements in manifested state, it is explained as “established”
visumbu – AkAsam – ether
eri – agni – fire
vaLi – vAyu – air
nIr – jalam – water
nilam – bhUmi – earth
ivai misai – having them as the source
padar – pervaded
poruL muzhuvadhum – all worldly elements (matter)
Ay – being the upAdhAnam (raw-material)
udal-misai – in the body
uyir ena – like an AthmA pervading the body
karandhu – hidden/concealed
engum parandhu – thus being pervaded everywhere
sudar – radiant due to being svatha:prAmANyam (self-evident)
migu – abundant
surudhiyuL – in sruthi (which is heard)
uLan – being the essence
ivai uNda – one who consumed everything during samhAram as explained in brahma sUthram 1.2.9 “aththA charAchara grahaNAth”
suran – One who is identified by the word “dhEva” (lord) as explained in subhAla upanishath “thama: parE dhEva EkI bhavathi” (thamas (mUla prakruthi-matter) merges into paramAthmA)

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn is the supreme lord who becomes (creates) all of the material realm having first created the strong ether, fire, air, water and earth as the source and pervades all of them. He is pervading in everything similar to AthmA is pervading in the body. Not only that, he is present inside and outside of everything. He is the main object of the most radiant vEdham, Such emperumAn consumes everything during praLayam and is glorified as “sura” (God).

After AkAsam, agni is listed instead of vAyu (as done normally) by nammAzhwAr. This is because in thathriya upanishath AkAsam is given importance in “Athmana AkAsa sambhUtha:” (From brahmam, ether came into existence) and in chAndhOgya upanishath agni is given importance in “thaththEjOsrujatha” (in the beginning, being alone, brahmam created fire). From this it is clear that srushti (creation), samhAram (annihilation) and antharAthmathvam (being antharAthmA) are all under the full control of bhagavAn.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

bhagavAn pervades everywhere and controls all entities just like the AthmA controls the body. Thus being totally distinct from achit and three types of chith (nithya – eternally free, muktha – liberated, badhdha – bound), being free from all blemishes and full of all auspiciousness, being the one who creates, sustains and annihilates the whole of material realm as a sport, being the antharAthmA of everything (other than him), being not affected by the defects of chith and achith since he is not bound by any karmA is explained as the supreme lord in detail through vEdham. vEdham is blemishless due to its not being created by any individual, is understood through smruthi, ithihAsams and purANams and is unrefuted, radiant and authentic pramANam (source of knowledge). piLLAn lists over 30 pramANams from vEdham, upanishath, bhagavath gIthA etc to establish this principle. With this, philosophies of lOkAyatha (chAruvAka), mAyAvAdha, bhAskarIya, yAdhava prakAsa etc, which are contrary to vEdham, are refuted.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• thida visumbu – thidam (dhrudam) indicates long lasting. This adjective can be given to all five elements, since they remain a little longer than the variegated material manifestation. Otherwise, it can be said only of AkAsam – which is created first even among the five elements and consumed in the end – so even among the five elements, AkAsam is more long lasting. This is also indicated to refute lOkAyatha philosophy which accepts only 4 elements (except ether).
• ivaimisai padar poruL muzhuvadhumAy – Having these five elements as cause and the variegated manifestation as the effect. Here “Ay”  (become) should be understood as “Akki” (created). nammAzhwAr uses the term “Ay” due to his familiarity in vEdham (thaiththirIya upanishath) which says “bahusyAm” (he became many). This is how vaidhikas establish their philosophy through vEdham.
• avai avai thoRum – Unlike many pillars which support a ceiling (where the pillars are separate from the ceiling), bhagavAn pervades all entities like its said in “jAthi vyakthithORum parisamApya varthikkumApOlE” (the category of an entity pervades all through the entity – here jAthi indicates – dhEva (godly), manushya (human), thiryak (animal), sthAvara (plant). If there is a human, humanness will pervade each human fully in all the parts of the human as well. Similarly, bhagavAn pervades all entities everywhere).
• udalmisai uyirena – Similar to AthmA being the protector, controller, master of the body, bhagavAn is the protector, controller, master of everything. (Note: Its important to also understand the distinction between AthmA pervading body which happens through gyAnam (knowledge) and bhagavAn pervading everything through svarUpam (himself existing in every thing)).
• engum karandhu – Even though he is all pervading, the pervaded entities may not know him since he is hidden inside them. He is spread inside and outside – everywhere.
• uLan sudarmigu surudhiyuL – Such emperumAn is explained in detail in vEdham which is apaurushEyam (not created by an individual) and nirdhOsham (flawless).
• sudarmigu – It is so radiant and cannot be discarded through arguments as in the case of prathyaksham (perception) and anumAnam (inference).
• suruthi – sruthi – that which is continually taught orally through generations. With this, all principles which are explained starting with the first pAsuram until now, are based on the flawless vEdham.
• ivaiyuNda suran – one who consumed (annihilated) everything (in the material realm). Previously creation was attributed to bhagavAn. If annihilation were attributed to some one else, that will minimize the glory of bhagavAn. So, nammAzhwAr establishes that samhAram is also under the control of bhagavAn.
• Important aspects in this pAsuram
  • Through “ivayiyuNda suran“, nammAzhwAr refutes the kudhrushtis (ones who misinterpret vEdham) who say srushti/samhAram are conducted (independently) by other dhEvathAs.
  • Through “thida visumbu“, nammAzhwAr refutes lOkAyathas (chAruvAka who dont accept vEdham as pramANam) who do not accept AkAsam as an element and only accept 4 elements.
  • Through “udal misai uyir“, nammAzhwAr refutes adhvaithis who consider everything is one (as it is established that bhagavAn controls all different entities).
  • Through “sudarmigu surudhiyuL“, nammAzhwAr acknowledges srIman nArAyaNan‘s parathvam (supremacy), lakshmIsambandham (relationship with srI mahAlakshmi) etc which are explained in purusha sUktham etc.

In the next article we will see the next pAsuram.

adiyen sarathy ramanuja dasan

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

This pAsuram explains that the actions and inaction of all chith (sentients) and achith (insentients) are under the adhInam (control) of bhagavath sankalpam (divine will of bhagavAn).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

nammAzhwAr explains that all actions/inaction are under bhagavAn‘s control through sAmAnAdhikaraNyam.

Highlights from periyavAchchAn piLLai‘s introduction

Same as vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

nammAzhwAr  explained previously that the sustenance of leelA vibhUthi is under the control of bhagavAn. In this pAsuram, he explains that leelA vibhUthi’s pravruththi (actions) and nivruththi (inaction) are working under the divine will of bhagavAn.

pAsuram

நின்றனர் இருந்தனர் கிடந்தனர் திரிந்தனர்*
நின்றிலர் இருந்திலர் கிடந்திலர் திரிந்திலர்*
என்றுமோரியல்வினர் என நினைவரியவர்*
என்றுமோரியல்வொடு நின்ற எம் திடரே

ninRanar irundhanar kidandhanar thirindhanar
ninRilar irundhilar kidandhilar thirindhilar
enRumoriyalvinar ena ninaivariyavar
enRumoriyalvodu ninRa em thidarE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

ninRanar irundhanar kidandhanar thirindhanar – entities which are the abode of the actions of standing, sitting, lying down and walking (are under the full control of emperumAn)
ninRilar irundhilar kidandhilar thirindhilar – entities which are the abode of the inaction (not standing, not sitting, not lying down, not walking) (are under the full control of emperumAn)
enRum – always
oru iyalvinar – having  such quality
ena – as
ninaivu ariyavar – inconceivable
enRum – always
oru iyalvodu ninRa – being distinct from all other entities
em thidar – our lord who is firmly established by sAsthram (which is the strongest and most authentic evidence)

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is the controller of all entities for their actions (such as standing, sitting, lying down, walking etc) and inaction (not standing, not sitting, not lying down, not walking etc). Such emperumAn is inconceivable and being distinct from all other entities . He is our lord who is firmly established by sAsthram which is the strongest and most authentic evidence.

Instead of quoting niRRal, iruththal, etc., (the actions), AzhwAr quotes (ninRanar, irundhanar, etc) the persons who have such actions/inaction. This is because actions/inaction always depend on the individual. Since, previously it was established that all chith (sentients) and achith (insentients) are under full control of bhagavAn, here the focus is on the actions/inaction of such entities. A question is raised – it looks OK to say actions require bhagavAn‘s will. But does inaction require his will? Yes, even to be detached from sinful activities, unless bhagavAn allows, such thing cannot be accomplished. So, both actions and inaction require bhagavAn‘s approval.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

This pAsuram explains that the actions and inaction of all chith (sentients) and achith (insentients) are under the adhInam (control) of bhagavath sankalpam (divine will of bhagavAn).

Highlights from nanjIyar‘s vyAkyAnam

• Since bhagavAn has many prakArams (attributes/aspects), he cannot be limited to any one attribute/aspect.
• “em” emphasises personal favour received by AzhwAr from emperumAn.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• Though ninRanar (one who is standing) etc., are identified instead of niRRal (the action of standing) etc., this pAsuram is focussed on establishing that the actions (and inaction) of everyone are under the control of bhagavAn since the individual entities themselves are under the control of bhagavAn has been previously established. An example is cited for this aspect from yajur vEdham. “aruNayA pingAkshayA sOmam krINAthi” (Purchase sOma plant by giving red colored cow with golden eyes). Already it is explained in other places that cow should be given in exchange for sOma plant. So, the important aspect is red color and golden eyes. Similarly, since the all sentient/insentient entities being under full control of bhagavAn has already been explained, the focus is on the actions/inaction of such entities. But if we take this example, sAmAnAdhikaraNyam cannot be explained. So, in this case, it is explained that standing etc are the aspects of jIvAthmA and that jIvAthmA is fully dependent on paramAthmA. Thus, all actions/inaction are under the full control of paramAthmA/bhagavAn.
• ninRilar … – When some one asks embAr “It is understandable that one’s actions are dependent on bhagavAn. But does inaction depend on bhagavAn?” embAr replies “When thrisangu was pushed down from svargam, viswAmithra stopped him from falling. So, even for negating an action, unless bhagavAn‘s will is there, that will not happen”.
• enRumoriyalvinar ena ninaivu ariyavar – Even if one keeps on trying as long as time exists (eternally) he cannot comprehend the true nature/attributes of bhagavAn.
• em thidar – bhagavAn is emphasised greatly in vEdham which is most authentic due to its being apaurushEyam (Note: apaurushEyam means not written by any person – not even by bhagavAn himself. bhagavAn only reveals the eternal vEdham time and again).

In the next article we will see the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org