SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In this pAsuram the parathva lakshaNam (identity of supremacy) is explained. In the previous pAsuram, through gathi sAmAnya nyAyam, nArAyaNa is established as the supreme lord. In this pAsuram, ALavandhAr explains bhagavAn‘s supremacy which is established in nArAyaNa anuvAkam and is the explanation of all of vEdhAntham in highlighting that the words such as Siva, Sambhu etc also indicate nArAyaNa only.
nArAyaNa thvayi na mrushyathi vaidhika: ka: |
brahmA SivaS Sathamakha: parama: svarAtithi
EthE’pi yasya mahimArNavaviprushasthE ||
Word by word meaning
nArAyaNa – Oh nArAyaNa!
brahmA – brahmA
Siva – Siva
Sathamakha: – indhra
parama: svarAt – mukthAthmA (liberated soul) who is greater than the previously mentioned dhEvathAs and not bound by karma
ithi EthE api – all of these said persons
yasya thE – (such great) your
mahima arNava viprusha: – a drop in the ocean of your greatness
thvayi – in (such) you
svAbhAvika – natural
anavadhika athiSaya – having boundless greatness
ISithruthvam – aiSwarya (ability to control)
ka: vaidhika: – which vaidhika (one who practices vEdham)
na mrushyathi – cannot tolerate?
Oh nArAyaNa! brahmA, Siva, indhra and mukthAthmA who is not bound by karma and greater than all of those dhEvathAs – all of these said persons are like a drop in the ocean of your greatness; which vaidhika (one who practices vEdham) cannot tolerate your aiSwarya (ability to control) which is natural and having boundless greatness?
- svAbhAvika …
- By svAbhAvika (natural), [bhagavAn‘s control/wealth is ] differentiated from the control/wealth of brahmA et al which are acquired based on their karma, and are temporary as a result of that and hence [due to the temporary nature] are mixed with sorrow.
- By anavadhika and athiSaya (boundless greatness), the control/wealth of bhagavAn is differentiated from nithyasUris (eternally free souls) and mukthAthmAs (liberated souls). Even though the control/wealth of nithyas and mukthas which are highlighted in chAndhOgya upanishath 7.25.2 “sa svarAd bhavathi” (that mukthAthmA becomes relieved from bondage of karma) and chAndhOgya upanishath 3.7.1 “sathyakAmas sathyasankalpa:” (having desire and vow which will never remain unfulfilled), they are attained by bhagavAn’s sanction and are with boundaries [in comparison to bhagavAn’s abilities].
- By ISithruvthvam (ability to control) which is a distinct quality, the entity “nirviSEsha chin mAthram” (there is no attribute and pure knowledge is brahmam) which is explained by vEdhAnthis [mAyAvAdha scholars] who are influenced by baudhdha principle, is differentiated.
- nArAyaNa – “nArAyaNa anuvAkam which declares that all common words such as sath, brahmA etc and specific words such as Siva, Sambhu etc., rest on lord nArAyaNa” is remembered here.
- thvayi – towards you who is explained as the most supreme in all vEdhAnthams and who is the apt lord for the jIvAthmA.
- na mrushyathi – one who cannot tolerate the control/wealth of you that is explained so far.
- vaidhika: ka: – it means “such person is not to be considered as brAhmaNa”. brahmANda purANam “ya: puthra: pitharam dhvEshti tham vidhyAdhanyarEthasam | yO vishNum sathatham dhvEshti tham vidhyAdhanthyarEthasam ||” (One who loathes his father, can be known to be born of some one else; one who constantly loathes vishNu, can be known to be born of a chaNdALa), padhma purANam “vishNu bhakthi vihInO yassarvaSAsthrArtha vEdhyapi | brAhmaNyam thasya na bhavEth thasyOthpaththir nirUpyathAm ||” (Though one knows the meanings of all of SAsthram, if he lacks devotion towards vishNu, he does not have brAhmaNyam. His birth can be verified). Why are words such as Siva, Sambhu etc reveal nArAyaNan only, when brahmA, rudhra et al are credited with SarvESvarathvam (being the supreme) in thaiththirIya samhithA 4.2.8 “hiraNyagarbhas samavaththAgrE bhUthasya jAtha: pathirEka ASIth” (At first, hiraNyagarbha (bhagavAn who has in him, the collection of all the creatures) who is lord of everyone was present [hiraNyagarbha commonly indicate brahmA]), rig ashtakam 3.6.19 “na kirindhra thadhuththarO na jyAyO asthi vruthrahan” (Oh indhra! there is none higher than you; Oh one who killed vruthra! there is none greater than you), SvEthASvathara upanishath 3.2 “EkO hi rudhrO na dhvithIyAya thasthu:” (rudhra is only one; there is no one to assist him) and so on? Why is it that those people are accused to be not understanding these pramANams (texts) properly? The higher truth is explained in nArAyaNa anuvAkam (sUktham) 11 “sa brahmA sa Sivas sEndhras sOkshara: paramas svarAt ||” (That paramAthmA (bhagavAn) is [the antharyAmi for] brahmA, he is [the antharyAmi for] Siva, he is [the antharyAmi for] indhra, he is the [the antharyAmi for] liberated soul who is greater than these dhEvathAs such as brahmA, Siva, indhra et al and free from bondage), and so on. Since indhra who is a well known jIvAthmA and mukthAthmA who is fully surrendered to bhagavAn are spoken along with brahmA and rudhra, their non-supremacy is clearly established.
- EthE’pi – These personalities who are considered as lords in this world and who are considered as servitors.
- yasya – [That personality] As said in SrI bhAgavatham 2.5.15 “nArAyaNaparA vEdhA:” (vEdhams speak about nArAyaNan), his great fame in all of vEdhAntham is remembered.
- mahima arNava viprushasthE – ALavandhAr says “nArAyaNa anuvAkam explained that they are like a drop in the ocean of sarvESvara’s greatness”.
- yasya thE – ALavandhAr mercifully explains the well established fame of bhagavAn in Sruthi and his realisation of that meaning.
In the next article we will enjoy the next SlOkam.
adiyen sarathy ramanuja dasan
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