SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Third Centum >> Tenth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In tenth pAsuram – AzhwAr says “There is no disaster for me who worshipped krishNa who is having the entire creation as his body, who has pervaded as the antharyAmi in every entity and still cannot be perceived by their senses”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Tenth pAsuram. AzhwAr says “There is no disaster for me who is surrendered to emperumAn who is the antharAthmA of entire creation, who sustains everyone and who protects those who are friendly towards him by incarnating with distinguished form”.
thaLarvinRiyE enRum engum parandha thani mudhal gyAnam onRAy
aLavudai aim pulangaL aRiyA vagaiyAl aruvAgi niRkum
vaLaroLi Isanai mUrththiyaip pUdhangaL aindhai iru sudaraik
kiLaroLi mAyanaik kaNNanaith thAL paRRi yAn onRum kEdilanE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
enRum – at all times
engum – in all places
thaLarvu inRiyE – being complete without relaxing (from his ability to control)
parandha – being all pervading
thani – unparalleled
mudhal – the cause for everything
gyAnam onRAy – identified exclusively by knowledge
aLavudai – limited in capacity
aim pulangaL – for the five senses
aRiyA vagai – being imperceptible
aruvAgi – being without any avayava (parts/limbs)
niRkum – present [as antharyAmi (in-dwelling super soul]
vaLar – grown (due to having control by pervading)
oLi – having radiance
Isanai – being the lord
mUrththiyai – with distinguished divine form
pUdhangaL aindhai – pancha bhUthas (five great elements), in samashti srushti stage (initial creation)
iru sudarai – chandhra (moon) and Adhithya (sun), in vyashti srushti stage (subsequent variegated creation) (since having them as SarIra (body), they can be said as him)
kiLar – grown due to incarnating
oLi – greatly radiant
mAyanai – having amazing qualities
kaNNanai – krishNa
thAL paRRi – being surrendered to the divine feet
yAn – I
enRum – always
kEdu ilan – am free from destruction/disaster.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is all pervading being complete without relaxing (from his ability to control) at all times in all places; he is identified exclusively by unparalleled knowledge which is the cause for everything; he is present [as antharyAmi] without any avayava (parts/limbs) being imperceptible for the five senses which are limited in capacity; he is the lord with well grown radiance and with distinguished form; he is pancha bhUthas, chandhra and Adhithya (since having them as SarIra (body), they can be said as him);krishNa who has greatly grown radiance due to incarnating, who is having amazing qualities; I am always free from destruction/disaster, having surrendered to the divine feet of such emperumAn.
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.
Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai
- thaLarvu inRiyE … – Two explanations.
- Without any loss while being present everywhere at all times, and while engaging in srushti (creation), having unparalleled knowledge in the form of sankalpa (will).
- Pervading at all places without skipping any place at all times in a singular form, being the thrividha kAraNa (three types of causes upAdhAna kAraNa (material cause), sahAkArika kAraNa (ancillary cause) and nimiththa kAraNa (instrumental cause)) while creating everything, being an embodiment of distinguished knowledge.
- aLavudai … – Just as it is not possible to measure an ocean with a measuring can, sensory organs which only perceive matter (which is perceivable), cannot perceive the imperceptible bhagavAn.
- aruvAgi niRkum – bhagavAn will remain imperceptible by those sensory organs.
- vaLar oLi Isanai – When he remains the antharAthmA of chEthana (sentient entity) and achEthana (insentient entity) in this manner, would their defects not contaminate him? No. As said in rig vEdham “dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkasIthi ||” (There are two related (servant and master) birds (jIvAthmA and paramAthmA) residing in a tree (body). One bird (jIvAthmA) enjoys the fruits of its actions (karma) and the other one (paramAthmA) being detached is radiantly witnessing that), being untouched by their defects, he would have the radiance acquired by his niyanthruthva (controlling ability).
- mUrththiyai – While being jagath SarIri (having entire creation as his body), he is also present with spiritual divine form in nithya vibhUthi (paramapadham – spiritual realm).
- pUthangaL aindhai iru sudarai – AzhwAr enjoys emperumAn‘s both aspects – that is, being with divine form and being with the entire creation as his body. To indicate that, AzhwAr said “pUthangaL aindhai iru sudarai” – his being the controller of leelA vibhUthi (material realm) is explained by highlighting pancha bhUtha (five great elements) which are part of kAraNa (intermediary cause) and chandhra/sUrya (moon/sun) which are part of the final effect.
- kiLar oLi mAyanaik kaNNanai – emperumAn who descended as krishNa into this material realm bringing along his spiritual divine paraphernalia/form.
- kaNNanaith thAL paRRi – Holding on to the divine feet of emperumAn who said as in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only).
- yAn enRum kEdilanE – There is no disaster for me who properly held on to the divine feet of emperumAn who sustains due to the eternal relationship with the AthmA, even when the AthmA is shying away from him and when that AthmA becomes friendly towards him, he appears in front and protects the AthmA.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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