thiruvAimozhi – 3.6.2 – mUvar Agiya

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Third Centum >> Sixth decad

Previous pAsuram

dasarata-rama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

From second pAsuram onwards, emperumAn‘s saulabhyam is spoken. In second pAsuram – though being sarvESvaran, he appeared as the son of SrI dhaSaratha chakravarthi, as one among them [the humans] to be easily approached by them. AzhwAr says “take shelter of such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Take shelter of kshIrArNava sAyi (one who is resting in milk ocean) who is the source of all incarnations and is there to protect the created universe”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. When asked “AzhwAr , you highlighted jagath kAraNathvam (being the cause of universe), puNdarikAkshathvam (having lotus eyes) etc and asked us to take shelter of him; those are specific qualities that highlight his supremacy; how can we approach him in that case? [if he is supreme, and we are very insignificant, how can we approach him?]”, AzhwAr replies “Such supreme lord has appeared as one among you, that is as chakravarthith thirumagan (son of dhaSaratha chakravarthi). You can surrender there”.

pAsuram

mUvar Agiya mUrththiyai mudhal mUvarkku(m) mudhalvan thannaich
chAv(p)am uLLana nIkkuvAnaith thadam kadal kidandhAn thannaith
thEva thEvanaith then ilangai eri ezhach cheRRa villiyaip
pAva nAsanaip pangayath thadam kaNNanaip paravuminO

Listen

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

mUvar Agiya mUrththiyai – As said in nArAyaNa sUktham “sa brahmA sa SivassEndhra:” (he [bhagavAn] is brahmA, he is Siva, he is indhra), bhagavAn who is the SarIrI (AthmA) of brahmA, rudhra and indhra, [yet] they are seen as himself

(being the bodies)
mudhal – lOka pradhAna (prime personalities of the world)
mUvarkku – (for those) three personalities
mudhalvan thannai – being the causal entity
sAvam – curses (for them which are caused by hurting own guru etc)
uLLana – that are present
nIkkuvAnai – one who removes them

(further, to hear their complaints)
thadam – vast
kadal – in kshIrAbdhi (milk ocean)
kidandhAn thannai – resting [there]
thEva thEvanai – appearing as the shelter for dhEvas (celestial beings, who wanted to kill rAvaNa)
then ilangai – in lankA
eri – gruesome fire
ezha – to rise
seRRa – destroyed the enemies
villiyai – the archer
pAva nAsanai – (in sEthu, through boons and charity) one who destroys the sins
pangayath thadam kaNNanai – puNdarikAksha (lotus-eyed lord)
paravumin – take shelter by praising him

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

bhagavAn is the SarIrI (AthmA) of brahmA, rudhra and indhra, [yet] they are seen as himself; he is the causal entity for those three primary personalities and the one who removes the curses that are present [for them]. Further to hear the complaints, he is resting in the vast milk ocean. Such emperumAn appearing as the shelter for dhEvas (celestial beings, who wanted to kill rAvaNa), being an archer (SrI rAma), destroyed the enemies in lankA by gruesome rising fire. You take shelter of such lotus eyed lord who destroys the sins, by praising him.

vyAkyAnams (commentaries)

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.

  • pangayath thadam kaNNananai – In addition to nampiLLai‘s vyAkyAnam, periyavAchchAn piLLai aptly quotes a pramANam from SrI rAmAyaNam sundhara kANdam 53.8 where SrI rAma is glorified as lotus-eyed. “rAma: kamalapathrAksha:” (SrI rAma, having eyes that resemble lotus leaf).

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

  • mUvar Agiya mUrththiyai – AzhwAr is explaining further to clarify the sAmAnadhikaraNyam [To know more about sAmAnadhikaraNyam, please see at the end of this link https://srivaishnavagranthams.wordpress.com/readers-guide/ ] which came up in the end of previous pAsuram [in mUvar Agiya mUrththi].
  • mudhal … – This sAmAnAdhikaraNyam is not something based on “all being one” [as explained by mAyAvAdhis], but it is in the form of cause and effect. [SrIman nArAyaNan] Being the cause for the three personalities including himself who is the cause of the universe. While he is the cause for brahmA and rudhra, how can he be the cause for himself? Like he is the cause for brahmA and rudhra, there is no one else apart from himself, who is the cause for him; this is explained in nArAyaNa sUktham “AthmESvaram” (he is the master of himself). Alternatively, including indhra [in place of vishNu] and explains it as the causal entity for the primary personalities of universe namely brahmA, rudhra and indhra.
  • sAvamuLLana nIkkuvAnai – One who removes the curses as explained in sthOthra rathnam 13 “vEdhApahAra guru pAdhaka dhaithya pIdA” ([brahmA] lost vEdhams, [rudhra] committed offense to his teacher [who is brahmA], [indhra] being hounded by demoniac persons).
  • uLLana – These are negligible considering the eagerness/ability of bhagavAn to remove [even greater] sins.
  • thadam kadal … – Proactively waiting in the ocean thinking “They cannot go search for me when they get into danger”.
  • thEva thEvanai – Resting there being the refuge for dhEvas starting with brahmA.
  • then ilangai eri ezhach cheRRa villiyai – Explaining emperumAn‘s action on hearing their cries. In lankA where agni (fire god) would not enter fearing rAvaNa [SrI rAma burnt the lankA with the same fire which was fearing rAvaNa before]. Sri rAma whose archery skills are such that he has full control over the bow and arrow to do anything.
  • thEva thEvanaith then ilangai eri ezhach cheRRa villiyai – This can be taken as explaining his supremacy even in human form. Or, it can be taken as saying “take shelter of the one who is glorified by nithyasUris” [dhEva indicates nithyasUri and dhEva dhEva indicates one who is the lord of nithyasUris].
  • pAva nAsanai – On seeing the beauty of SrI rAma with the bow in his hand, sins of everyone will disappear. One who has the natural quality of eliminating the sins of the chEthana in such state as said in SrI rAmAyaNam uththara kANdam 82.9 “pAvanassarvalOkAnAm thvamEva raghunandhana” (Oh descendant of raghu dynasty! you eliminate the sins of everyone).
  • pangayath thadam kaNNananai – Having such beautiful eyes, that even if were to add to our sins [instead of removing them], we cannot forget/leave him.
  • paravuminO – Being captivated with the beauty of his eyes, praise him in a disorderly manner saying as in jithanthE sthOthram 1 “jithanthE puNdarIkAskha” (Let there be victory for the lotus eyed lord).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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