srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
namperumAL‘s lotus feet
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
When asked who is this Iswara who is explained as approachable by everyone?
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
10th pAsuram – Nice. We agree with your suggestions. What is the manthram that anchors our devotion? nammAzhwAr explains that thirumanthram (asthAksharam) is the manthram and instructs that one should meditate on the meaning of that manthram. Others (other than prapannas) use this manthram in japam, hOmam etc to attain their objectives. Our AchAryas knowing that “the meaning of this manthram reminds one’s true nature and leads such persons who meditate on the true meanings to mOksham”, themselves meditate upon the meanings of the same and also instruct/teach the same to the ones who approach them (for such true knowledge).
Both vEdham and AzhwArs(s) realize this manthram, sometimes they explain the manthram and then its meaning; other times they explain the meaning of the manthram first and then the manthram itself. This is because meditating on the meaning always accompanies remembering/realising/reciting the manthram. nammAzhwAr says in thiruvAimozhi 1.3.3 “yAvarum yAvaiyum thAnAm amaivudai nAraNan” (nArAyaNan is such that everyone and everything is a manifestation of his – i.e., everything is his body) and in thiruvAimozhi 2.7.2 “nAraNan muzhu Ezhu ulagukkum nAdhan” (nArAyaNan is the lord of all the universes). vEdham too explains similarly as in nArAyaNa sUktham “anthar bahis cha thath sarvam vyApya nArAyaNas sthitha:” (inside, outside and everywhere nArAyaNan is pervaded) and “nArAyaNa parOjyOthi:” (nArAyaNan is the supreme light).
என் பேருக்கு அந் நலத்து ஒண் பொருள் இறில
வான் புகழ் நாரணன் தின் கழல் சேரே
eN perukku an nalaththu oN poruL IRila
vaN pugazh nAraNan thiN kazhal sErE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
eN – (As explained in thaiththirIya upanishath – Anandhavalli about the bliss of bhagavAn) for count
perukku – grown infinitely
an nalaththu – those auspicious qualities such as bliss etc which match that brahmAnandham (bliss of brahmam explained in Anandhavalli)
oN poruL – the distinct group of all jIvAthmAs explained by the phrase (in Anandhavalli) “akAmahatha srOthriya” (unaffected by desire and most knowledgable)
IRila – innumerable and unlimited
vaN pugazh – auspicious qualities, having thus
nAraNan – the master who is known as nArAyaNan
thiN – firm (stable), such that those who approach him are fully protected
kazhal – lotus feet
sEr – approach, surrender
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nArAyaNan is the owner of infinite jIvAthmAs, who has auspicious qualities such as Anandham (bliss) etc. He has unlimited auspicious qualities. Surrender unto the firm lotus feet of that master known as nArAyaNan.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
Iswara is the one who owns infinite jIvAthmAs (who have auspicious qualities such as Anandham etc) and who has most auspicious qualities himself. Surrender unto his lotus feet which continuously protect those who surrender.
Highlights from nanjIyar‘s vyAkyAnam
Similar to piLLAn‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to piLLAn‘s vyAkyAnam.
- nammAzhwAr explains thirumanthram with its meaning through this pAsuram.
- When kUraththAzhwAn was explaining thiruvAimozhi, for this pAsuram, AzhwAn tells his two sons parAsara bhattar and srI rAma piLLai (vEdha vyAsa bhattar) “You hear the meaning of this pAsuram from your AchAryan” (as thirumanthram is traditionally explained by one’s own samAsrayaNa AchArya – both bhattars are direct sishyas of embAr). When bhattars get ready to leave, AzhwAn changes his mind and tells them “We never know who will survive even for a moment. So, while you are here you listen to the meaning”, explains the meaning of thirumanthram and tells them “Remember this pAsuram as explaining thirumanthram”.
- eN perukku – infinite number of jIvAthmAs
- nalaththu – jIvAthmAs are abode of gyAnam (knowledge). In the 3rd letter of praNavam (makAram), jIvAthmAs are explained as the abode of gyAnam and knower,
- oN poruL – distinct object (knowledgable object) – unlike achith (matter) which does not have knowledge, jIvAthmA (chith) knows himself through dharmi gyAnam (consciousness) and other objects through dharma bhUtha gyAnam (perceptive knowledge).
- IRila vaNpugazh nAraNan – countless. IRila is explained with both “oNporuL” and “vaNpuguzh“, i.e., bhagavAn having countless jIvAthmAs and countless great qualities. And this combination is the distinct quality of nArAyaNan. Having infinite eternal jIvAthmAs who are of three kinds (nithya – ever-liberated [and not having any connection with materialistic realm], muktha – liberated [from materialistic realm] and badhdha – bound souls) and eternal auspicious qualities is the main identity for nArAyaNan.
- thiN kazhal sErE – Knowing that the relationship is eternal between bhagavAn and jIvAthmAs, he will never let go of the ones who have clear knowledge about this eternal relationship. His lotus feet are explained as “thiN kazhal” (firm feet) to indicate that they will always protect the ones who surrender.
- sEr – You surrender unto him. After knowing that he is your own master, surrender immediately. This is “nama:” in thirumanthram (which explains emperumAn is the means to attain him).
In the next article we will the next pAsuram.
adiyen sarathy ramanuja dasan
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