November 29, 2017 – dhivya prabandham

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “Know that there is no protection other than his divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr completes his instructions saying “We have as our protection, nothing but the divine feet of sarvESvaran, who is having as his wealth/forms, all movable and immovable entities which are contrary to each other; you analyse and understand”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

nizhal veyyil siRumai perumai kuRumai nedumaiyumAy
suzhalvana niRpana maRRumAy avai allanumAy
mazhalai vAy vaNdu vAzh thiruviNNagar mannu pirAn
kazhalgaL anRi maRROr kaLaigaN ilam kANmingaLE

Listen

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

nizhal – shade which reduces the heat
veyyil – sunshine which causes heat
siRumai – atomic form which is the ultimate state of smallness
perumai – universal form which is the ultimate state of largeness

(present in intermediary dimensions)
kuRumai – shortness
nedumaiyum – longness
Ay – being
suzhalvana niRpana – movable and immovable
maRRum – all other entities
Ay – being (sarvaSarIrI – having everything as his body)
avai – their qualities
allanum – not having [unaffected]
Ay – being
mazhalai – babyish
vAy – having sounds
vaNdu – beetles
vAzh – living due to the enjoyment
thiruviNNagar – in thiruviNNagar
mannu – eternally residing
pirAn – sarvESvaran’s
kazhalgaL – divine feet
anRi – than
maRRu – other
Or – one
kaLaigaN – protection
ilam – we are not having;
kANmingaL – you can determine (this) for yourself.

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

emperumAn is the shade which reduces the heat and the sunshine which causes heat; he is having atomic form which is the ultimate state of smallness and universal form which is the ultimate state of largeness; he is having shortness and longness as his qualities; he is all other movable and immovable entities and yet remains unaffected by such qualities; such sarvESvaran is eternally residing in thiruviNNagar which is inhabited by beetles having babyish sounds, due to the enjoyment there; we are not having any protection other than such sarvESvaran’s divine feet; you can determine for yourself.

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.

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

nizhal veyyil – shade which causes coolness and sunshine which causes heat.
siRumai perumai – atomic and universal qualities.
kuRumai nedumai – shortness and longness which are part of intermediary dimension.
maRRumAy – whatever is left out to be said; everything which is not mentioned explicitly.
suzhalvana niRpana – animal and plant species.
maRRumAy – all other entities which have not been mentioned.
avai allanumAy – Has it not been already explained that emperumAn will remain unaffected by the defects of all these entities which are his forms? So, what is being explained here? Here, it says that emperumAn does not have the states of transformations which these entities go through. That is, for the chEthanas (sentient beings), the emotions (joy, sorrow etc) and for the achEthanas (insentient objects), the changes in their forms.
mazhalai vAy vaNdu vAzh – Due to their youthful nature, the beetles which are living in thiruviNNagar have very sweet sounds; other than the divine feet of emperumAn who is residing in such thiruviNNagar, we have no protector.
kazhalgaL anRi maRROr kaLaigaN ilam – Instead of saying emperumAn is our refuge, as he himself said in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only), AzhwAr is saying that the divine feet are his protection [bhagavAn’s devotees, bhAgavathas are said to be the divine feet of emperumAn; so, it can be seen here that AzhwAr is highlighting the devotees as his protection].
kAnmingaLE – This is not exaggeration; you can see for yourself.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

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avathArikai

Does not AzhwAr, who said this (please refer to the previous pAsuram), know that it is emperumAn’s quality to do at the bidding of his devotees more than aiSvaryam! AzhwAr says that emperumAn will always protect his worlds and that he is very simple in his (AzhwAr’s) matter.

Let us look at the pAsuram and its meanings:

Oruruvan allai oLi uruvam nin uruvam
Iruruvan enbar irunilaththOr Oruruvam
AdhiyAm vaNNam aRindhAr avar kaNdIr
nIdhiyAl maN kAppAr ninRu

Word by Word Meaning

Or uruvan allai – (Oh emperumAn!) you are not the one with unique divine form
oLi uruvam – the radiant form (with which you are subservient to your followers)
nin uruvam – is your form

(the form with which you are subservient to your followers)
irunilaththOr – those who are on this earth
Ir uruvan enbar – say that you have a huge form (of being the supreme lord)
Or uruvam – the incomparable form (of being subservient to followers)
Adhi Am vaNNam – being the cause for the salvation of all
aRindhAr avar kaNdIr – only those who know (this)
nIdhiyAl – in the fair way
ninRu – standing firmly
maN kAppAr – have the ability to protect this world

vyAkyAnam

Or uruvan allai – you are the one with the form which is independent. While kata upanishath 13 says “nithyO nithyAnAm ” (supreme being has the quality of being permanent and being of the same manner) and chAndhOgya upanishath 6-2-1 says “EkamEva adhvithIyam” (there is only one; there is no second), your form is not the one which is different from everyone/everything else and which controls everyone/everything else.

oLi uruvan nin uruvam – it is existing only for the sake of your followers, which is your quality. Just as it is mentioned in jithanthE SlOkam 1-5 “na thE rUpam nachAkArO nAyudhAni na chAspadham, thathApi purushAkArO bhakthAnAm thvam prakASasE” (there is no quality, form, weapon or dwelling place exclusively for you; however, you are having all these qualities only for the sake of your followers) this is your true quality [of existing for your followers]. Your quality is not of the type mentioned in thiruvAimozhi 1-1-1 “uyarvaRa uyarnalam udaiyavan” (one who has auspicious qualities superior to those of everyone else). Rather, it is as mentioned in thiruvAimozhi 1-3-2 “eLivarum iyalvinan” (having simplicity as his nature).

You, who are like this ….

Ir iruvan enbar irunilaththOr – those who think you have qualities beyond one’s capabilities to measure, are the ignorant ones. They would think that emperumAn, the great supreme being, has only supreme qualities. An alternative meaning for Or uruvan allai is that he does not have the same type of form always. In other words, as mentioned in SrI bhagavath gIthA 4-5 “bahUni mE vyathIthAni janmAni” (many births have passed for me) and in thiruvAimozhi 2-9-5 “piRappil palpiRavip perumAL” (emperumAn who has had many births of his own volition, unlike we chEthanas who were born due to our deeds), he has had many incarnations and divine names. oLi uruvam nin uruvam – even when you were born like that [with many incarnations], your divine form was more and more of Sudhdha sathvam type (pure good state) and with unlimited radiance. Just as it is mentioned in yajur ashtakam 3-6 3-9 “sa u SrEyAn bhavathi jAyamAna:” (he becomes great just by being born), he has the quality as mentioned in these pramANams. Ir uruvan enbar iru nilaththOr – We can construe this as saying that the people of the world say that emperumAn has one divine form as his basic form and another which he takes on whenever he incarnates.

Or uruvam – the divine form which is radiant, since he incarnates for the sake of his followers.

AdhiyAm vaNNam aRindhAr avar kaNdIr – those who know that it [as mentioned in the previous verse] is the one which is the cause for all the worlds. In other worlds

AdhiyAm vaNNam aRindhAr – the vaishNavas who know that others’ existence is only because of him (emperumAn) who is like this.

Adhi – one who is responsible for the salvation of his followers

nIdhiyAl maN kAppAr ninRu – they are the ones who stand firmly and protect the world, as mentioned in perumAL thirumozhi 3-3 “thIdhil nanneRi kAtti engum thirindhu” (going to all the places, showing the correct path without any defect) and in iraNdAm thiruvandhAdhi 14 “thIrththakararAmin thirindhu” (going to various places and purifying them). If emperumAn is termed as svathanthran (independent) the world will go astray and only if he is termed as parathanthran (dependent on his followers) will it remain in the correct way. Hence, AzhwAr is correcting those people who say that he is difficult to attain. Earlier he gave up because of agyAnam (ignorance); now he is trying to give up due to gyAnam (knowledge)

We shall take up the 61^st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan