SrI: 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 third pAsuram, AzhwAr says “not just rudhra et al, emperumAn is the abode for all worlds; Such emperumAn suffered in separation from me, as all these worlds would suffer in his separation; he united with me and became very splendorous”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says ““just like no entity would exist when removed from him, he thought he did not exist while separated from me; he then united with me and became radiant”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
என்னுள் கலந்தவன் செங்கனி வாய் செங்கமலம்
மின்னும் சுடர் மலைக்குக் கண் பாதம் கை கமலம்
மன்னும் முழு ஏழ் உலகும் வயிற்றின் உள
தன்னுள் கலவாதது எப் பொருளும் தான் இலையே
ennuL kalandhavan sengani vAy sengamalam
minnu m sudar malaikkuk kaN pAdham kai kamalam
mannu muzhu Ezh ulagum vayiRRin uLa
thannuL kalavAdhadhu ep poruLum thAn i(l)laiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
en uL – inside me
kalandhavan – being united
minnum – shining (due to that bonding)
sudar – having radiance
malaikku – one who is like a mountain
sem kani vAy sem kamalam kaN pAdham kai kamalam – (as explained previously) all his exalted bodily features are shining radiantly
mannum – firmly
muzhu – full
Ezh ulagum – seven (all) worlds
vayiRRin – being in his stomach
uLa – sustaining
than uL – inside him
kalavAdhadhu – those which are not related
ep poruLum thAn – any object
illai – not present
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who united inside me, who is shining radiantly like a mountain, has beautiful exalted bodily features (as previously explained – reddish fruit like mouth, lotus like eyes, feet and hand); all the worlds sustain themselves by firmly and fully being positioned in his stomach; there is no object that exists which is not related with him.
It is natural for all objects to lose their existence in separation [from emperumAn]. The thought of “ISwara will not sustain himself in separation from AzhwAr” is an act of his magnanimity.
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.
- en uL kalandhavan – Just as it is said in samkshEpa rAmAyaNam “agasthya brAthA” (brother of sage agasthya – is a well-recognisable identity for his brother even over his own name) – being united with AzhwAr is the unique identity for emperumAn. Like “nArAyaNan” and “vAsudhEvan” (which highlight his supremacy), “en uL kalandhavan” is his name (which highlights his simplicity).
- sem kani vAy sem kamalam – the reddish ripened mouth looked like a reddish/fresh lotus flower.
- minnum sudar malaikku – Like a huge mountain – as said in thiruvAimozhi 2.4.11 “vAttamil pugazh vAmanan” (vAmana who has no worries and has auspicious qualities) – when vAmana grew, he became like a mountain and acquired radiance too; AzhwAr is identifying emperumAn as mountain due to his sustaining himself by being firmly placed in the ground and his strong nature.
- kaN pAdham kai kamalam – Like pearl necklace, prepared by an expert in stringing the pearls, will sell for good price, AzhwAr too being an expert in such matters, is enjoying emperumAn feature by feature.
- mannu muzhu Ezh ulagum than vayiRRin uLa – All worlds are depending fully on his sankalpam (divine will) and thus are eternally existing. Though material realm keeps changing, there is continuous existence of this realm in one form or the other, so material realm is eternal too – this is called pravAha rUpa nithyathvam.
- than uL … – The object that does not depend on his divine will (if it exists), comes to be called as nAsthi (non-existing). But there is no object, that is abrahmAthmakam (not having bhagavAn as antharyAmi). He himself said in SrI bhagavath gIthA 10.39 “… na thadhasthi vinA yath syAth …” (whatever exists, if it does not depend on me, that ceases to exist).
- than uL kalavAdhadhu epporuLum thAn ilaiyE – When those objects do not depend on him, they are as good as non-existing due to the true nature of all objects (being dependent on him); he feels to be non-existing when separated from AzhwAr due to their loving relationship.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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