srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
Same as vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
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.
நின்றனர் இருந்தனர் கிடந்தனர் திரிந்தனர்*
நின்றிலர் இருந்திலர் கிடந்திலர் திரிந்திலர்*
என்றுமோரியல்வினர் என நினைவரியவர்*
என்றுமோரியல்வொடு நின்ற எம் திடரே
ninRanar irunthanar kidanthanar thirinthanar
ninRilar irunthilar kidanthilar thirinthilar
enRumoriyalvinar ena ninaivariyavar
enRumoriyalvodu ninRa em thidarE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ninRanar irunthanar kidanthanar thirinthanar – the subjects which are the abode of the actions of standing, sitting, lying down and walking (are under the full control of emperumAn)
ninRilar irunthilar kidanthilar thirinthilar – the subjects 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, irunthanar, 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.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
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 him from emperumAn.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
- 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 is under the control of bhagavAn since the individual entities themselves under the control of bhagavAn is 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 is already explained – so the focus is on the actions/inaction of all 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 dependant on paramAthmA. Thus, all actions/inaction are under the full control of paramAthmA/bhagavAn.
- ninRilar … – When some one asks embAr “It is understandable that ones actions are dependant on bhagavAn. But does inaction depends 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”.
- enRumoriyalvinarena ninaivariyavar – Even if one keeps on trying as long as time exists (eternally) he cannot comprehend the true nature/attributes of bhagavAn.
- enthidar – bhagavAn is emphasised greatly in vEdham which is most authentic due to it 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 the next pAsuram.
adiyen sarathy ramanuja dasan
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