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
In the first pAsuram – AzhwAr becomes delighted saying that kaNNan emperumAn who is the cause of the creation etc of the universe, being the sustainer of all by being the antharAthmA (in-dwelling super-soul) in everything, being sriya:pathi (spouse of srI mahAlakshmi), being a great enjoyer, being his lord, mercifully arrives in his vicinity to give him the pleasure of being together with emperumAn.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
In the first pAsuram – AzhwAr says that srIman nArAyaNan who is the most supreme due to his being the cause of everything and being the in-dwelling soul of everything, who is most easily approachable, arrives in his vicinity.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
First pAsuram – AzhwAr says that kaNNan emperumAn who is the cause of creation etc, who is the in-dwelling soul of everything, could not leave his vicinity. For AzhwAr, enjoying bhagavAn‘s qualities and his wealth are not different from each other (Here AzhwAr is enjoying various aspects of bhagavAn‘s creation in this material realm also). AzhwAr is recollecting the aspect he enjoyed in great detail in first decad (in 1.1.4 “nAm avan“ pAsuram) and is enjoying the same in brief here.
இவையும் அவையும் உவையும் இவரும் அவரும் உவரும்
எவையும் எவரும் தன்னுளே ஆகியும் ஆக்கியும் காக்கும்
அவையுள் தனிமுதல் எம்மான் கண்ண பிரான் என் அமுதம்
சுவையன் திருவின் மணாளன் என்னுடைச் சூழல் உளானே
ivaiyum avaiyum uvaiyum ivarum avarum uvarum
yavaiyum yavarum than uLLE Agiyum Akkiyum kAkkum
avai uL thani mudhal emmAn kaNNa pirAn en amudham
suvaiyan thiruvin maNALan ennudaich chUzhal uLAnE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ivaiyum avaiyum uvaiyum – those achEthana (insentient) entities which are near, far and in-between
ivarum avarum uvarum – those chEthana (sentient) entities which are near, far and in-between
yavaiyum yAvarum – everything
thannuLLE – within himself (during annihilation)
Agiyum – being their existence (by sustaining them)
Akkiyum – creating them (during creation)
kAkkum – protecting (those which/who are created by eliminating the obstacles and fulfilling their desires)
avaiyuL – being the in-dwelling soul in them
thani mudhal – being the independent cause (without looking for anyone’s assistance)
ammAn – being the lord
kaNNa pirAn – manifesting easy approachability in krishNAvathAram
en amudham – being my enjoyable entity
suvaiyan – being a great enjoyer (due to that)
thiruvin maNALan – with srI mahAlakshmi
ennudai – in my
sUzhal uLAn – present in the surroundings
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
bhagavAn who creates, protects and annihilates (consuming) all the achEthanas (insentientn entities) and chEthanas (sentient entities), being the in-dwelling soul of everything, being the supremely independent cause of everything, being the lord, showed his easy approachability in the form of krishNa, being a great enjoyer, having given me great joy, is in my surroundings along with srI mahAlakshmi.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
- ivaiyum avaiyum … – Collectively identifying achEthana (insentient) and chEthana (sentient) entities which/who are near, far and in-between.
- thannuLLE Agiyum – As explained in chAndhOgya upanishath 6.2.1 “sadhEva” (sath/truth alone) – Out of his own will, bhagavAn bearing jIvAthmA to ensure the sustenance of jIvAthmA.
- Akkiyum – As explained in thaiththirIya upanishath “bahu syAm” (let me become many), separating the jIvAthmAs from him and make them eligible to be distinguished, by their names and forms.
- kAkkum – Mercifully protecting those entities which are were created [creation means transformation from subtle form to gross form].
- avaiyuL thanimudhal – bhagavAn‘s presence as antharAthmA (in-dwelling soul) is that which gives the chEthanas (sentients) eligibility for pravruththi (action) and nivruththi (inaction). Isn’t that already explained as part of “Akkiyum” (srushti)? “Akkiyum” explains thaiththirIya upanishath “thadanupravisya” – bhagavAn‘s entering into them (being present in them) as antharyAmi, to establish their identity and to acquire a name. Here, the state of bhagavAn being the antharyAmi, which means all words identifying the entity (chEthana/achEthana) will lead up to the antharyAmi (emperumAn), is explained.
- emmAn – He made me fully exist for him by showing his preference towards his own wealth.
- kaNNapirAn – Such bhagavAn is krishNa and he bestows great favours being visible in front of us.
- en amudham – Unlike the amrutham which was retrieved by churning milky ocean (thiruppARkadal) which expects its consumer to have big qualifications (like being a dhEvathA etc), my amrutham (bhagavAn) is easily approachable by all.
- suvaiyan – That amrutham cannot be enjoyer (it can only be enjoyed by others). But bhagavAn is a parama-rasika (great enjoyer).
The reason for his enjoying attitude is highlighted:
- thiruvin maNALan – AzhwAr‘s amrutham (nectar) is a (divine) couple [srI mahAlakshmi and srIman nArAyaNan].
- ennudaich chUzhaluLAnE – emperumAn who is inseparable from periya pirAttiyAr as explained in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave emperumAn even for a moment – thAyAr’s words), approached me as if it is a great benefit for him to be in my vicinity. As explained in srI rAmAyaNam kishkinthA kANdam 4.21 “yasya prasAdhE sathatham prasIdhEyurimA: prajA: | sa rAmO vAnarEndhrasya prasAdhamabhikAnkshathE ||” (That srI rAma whose blessings which keep the residents of ayOdhyA with pure-heart, was looking for sugrIva’s blessings out of his pure-heart) and srI rAmAyaNam kishkinthA kANdam 4.18 “… lOkanAtha: purA bhUthvA sugrIvam nAthamichchthi” (though he is the ancient master of all of universe, he desires to have sugrIva as his master), such great emperumAn would not want to let go of me and constantly stays in my vicinity.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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