SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
[Note: As there is lots of sidhdhAntha related terms/aspects in this pAsuram, please visit http://ponnadi.blogspot.in/p/thathva-thrayam.html and read the articles there to have a better understanding of this pAsuram.]
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “My AthmA, after enjoying your beauty which has relationship with all due to you being the AthmA of all, was relieved from worldly sorrows”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Third pAsuram. AzhwAr says “By making me exist fully for you, you became fulfilled [completing what is to be completed]”.
Eka mUrththi iru mUrththi mUnRu mUrththi pala mUrththi
Agi aindhu bUthamAy iraNdu sudarAy aruvAgi
nAgam ERi naduk kadaluL thuyinRa nArAyaNanE! un
AgamuRRum agaththadakki Avi allal mAyththadhE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Eka mUrththi – Having the causal form (as said in chAndhOgya upanishath “EkamEva” (Only him) with the chith (sentient entities) and achith (insentient entities) in their subtle form)
iru mUrththi – having the forms of mahath and ahankAram (both of which are sequential manifested states of the primordial matter which is avyaktha (unmanifest))
mUnRu mUrththi – having the variations based on sathvam (goodness), rajas (passion) and thamas (ignorance) qualities, as attributes
pala mUrththi Agi – having the 11 senses (pancha karmEndhriyam (5 sense organs of action), pancha gyAnEndhriyam (5 sense organs of knowledge) and manas (mind)) as attributes (these 11 senses are an effect of vaikArika, one of the three types of ahankAram), as attributes
aindhu bUthamAy – having pancha bhUthams (five great elements, which are effects of bhUthAdhi, which is the thAmasa ahankAram, one of the three types of ahankAram) as attributes
iraNdu sudarAy – having sun and moon (which are cited as a sample for the entities inside the aNdam (oval shaped universe), which are part of vyashti srushti (variegated creation)) as his forms
aru Agi – being in a subtle form (as the in-dwelling super soul of such entities)
(for the protection of the created entities)
nAgam – on thiruvananthAzhwAn (AdhiSEshan)
ERi – climb
naduk kadal uL – in the thiruppARkadal (milk ocean)
thuyinRa – resting
nArAyaNanE – Oh one who is known by the word nArAyaNa (which is established by such antharAthmathva (being the in-dwelling super-soul) and samudhrasAyithva (resting in ocean))!
(as explained previously)
un – your
Agam – form
muRRum – all beauty (of having all of my faculties as all of your decorations)
agaththu – in my heart
adakki – consumed and enjoyed
Avi – my AthmA
allal – the sorrows (which occurred to me in previous decad)
mAyththadhE – are gone
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is having the [singular] causal form, having the forms of mahath and ahankAram, having the variations based on sathvam (goodness), rajas (passion) and thamas (ignorance) qualities as attributes, having the 11 senses as attributes, having pancha bhUthams as attributes, having sun and moon as forms, being in a subtle form; Oh one who is known by the word nArAyaNa, who climbed on thiruvananthAzhwAn (AdhiSEshan) in the thiruppARkadal (milk ocean) and resting there! After having consumed and enjoyed all your beautiful form (which is having all my faculties as all your decorations), the sorrows of my AthmA are gone.
Some explain this as – up to “pala mUrththi“, emperumAn‘s forms namely para (in paramapadham), vyUha (in milk ocean), vibhava (incarnations) are explained and “aindhu bUtham iraNdu sudar” explains his relationship with leelA vibhUthi (material realm). That is – [para] vAsudhEva, singular form is the one who bestows everything and is the goal for all; that vAsudhEva form is manifest as two forms in SAnthOdhitha (vyUha vAsudhEva) and nithyOdhitha (where emperumAn is enjoyed by nithyasUris and mukthAthmAs) state; nithyOdhitha state is further seen as 3 forms namely SankarshaNa, pradhyumna and anirudhdha; they are further present in many forms as twelve forms of kESava etc and dhaSAvathAram (ten primary incarnations).
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.
- Eka mUrththi – As said in chAndhOgya upanishath “sadhEva sOmya idham agra AsIth” (Oh SvEthakEthu who is qualified to drink sOma juice! before creation, sath only existed), before creation, the whole material realm which is indicated by the term “idham” was in a subtle state, and bhagavAn existed having everything subdued in him – this state is discussed here as the singular form. It also explains, the distinguished form of emperumAn before srushti (creation). Thus, his form where he is set out to create, is explained here.
- iru mUrththi – His witnessing prakruthi (primordial matter – unmanifested form) and mahAn (manifested form) and having them as his forms is explained. Thus, bhagavAn having both cause (prakruthi) and effect (mahAn) as his forms is explained; the proximity of both principles is explained here [as cause and effect]; mahAn is the manifested state of the unmanifested prakruthi.
- mUnRu mUrththi – bhagavAn being with three different ahankArams as his forms is explained. ahankAram exists in the mode of sAthvika (goodness), rAjasa (passion) and thAmasa (ignorance).
- pala mUrththi aindhu bUthamAy – Now, the previously followed order is not being followed here [Previously, the cause – effect relationship was explained in a step-by-step manner. Now, the effects are collectively explained]. Effect of sAthvika ahankAram is the 11 indhriyams (senses); the effect of thAmasa ahankAram is pancha bhUthams [earth, water, fire, air, ether]; rAjasa ahankAram facilitates both sAthvika and thAmasa ahankAram in their transformation. Thus explaining the 11 senses and 5 great elements and highlighting that emperumAn is having these as his [many] forms.
- iraNdu sudarAy – As said in thaiththiriya nArAyaNa upanishath “sUryAchandhramasau dhAthA yathA pUrvamakalpayath” (brahmA [with bhagavAn as antharyAmi] created sun, moon [and everything] as they were before), sun and moon are examples for the effect [created objects].
- aru Agi – After creating them, entering into them to sustain them as said in thaiththirIya upanishath “thath srushtvA thadhEvAnuprAviSath thadhanupraviSya sachcha thyachchAbhavath” (He created it (universe); he entered in there; after entering he became (assumed the forms of) chEthana (sentient) and achEthana (insentient)) – this subtle form is explained. After explaining achith (matter) previously [up to iraNdu sudar], should aru (formless – i.e. subtle form) not indicate chith (sentient beings)? As said in chAndhOgya upanishath 6.3.178, it is said that “…anEna jIvEna AthmanAnupravisya nAma rUpE vyAkaravANI…” (I (brahmam) enter through this jIvAthmA(s) as antharyAmi and give them names and forms), as bhagavAn enters as antharyAmi through jIvAthmAs, that principle [i.e., jIvAthmA] is also explained.
- nAgam ERi – emperumAn arrived at thiruppARkadal (milk ocean) and reclined on thiruvanthAzhwAn (AdhiSEsha) to be approached by brahmA et al who were thus created. Also explained as – like a farmer would build a hut and stay right there in the field after planting the seeds, emperumAn reclined in milk ocean for the protection of the created entities.
- nArAyaNanE – The natural quality of emperumAn being the goal which makes him constantly giving out his mercy at all times, is explained here.
- un AgamuRRum agaththadakki – Agam – body. For your divine body, these are the sandalwood paste, garland, garments, ornaments etc that are suitable; agaththadakki – making them exist in me. This is the purpose of creation [for bhagavAn to enter along with all of these aspects into AzhwAr‘s heart].
Who becomes relieved from sorrows by this? emperumAn only.
- Aviyallal mAyththadhE – “Somehow the distress in your heart got eliminated. You became kruthakruthya (fulfilled that the task is completed) by uplifting me”. Alternatively – my soul became freed from sorrow.
Some explain this as – Eka mUrththi indicates parathva [his form as para vAsudhEva in spiritual realm], iru mUrththi indicates vyUha state of vAsudhEva and sankarshaNa, mUnRu mUrththi indicates – vAsudhEva, sankarshaNa and pradhyumna, pala mUrththi indicates [many] incarnations and “aindhu bUthamAy iraNdu sudarAy” indicates the classification of this person is responsible for creation, this other person is responsible for sustenance and so on.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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