SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fourth pAsuram, AzhwAr is meditating upon emperumAn‘s great quality of recreating the universe after it was in a subdued state with the [collective] offenses [of everyone] during deluge, which makes his quality of accepting SiSupAla, who already existed, with his transgressions, look inferior.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr mercifully meditates upon his greatness of recreating the universe which became subdued.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction. There are many samsAris who are equal to SiSupAla.
thanmai aRibavar thAm avaRkAL anRi AvarO?
panmaip padar poruL Adhumil pAzh nedum kAlaththu
nanmaip punal paNNi nAnmuganaip paNNith than uLLE
thonmai mayakkiya thORRiya sUzhalgaL sindhiththE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
panmai – having variations such as dhEva (celestial beings) etc
padar – expansive in the form of puNya (virtues) and pApa (vices)
poruL – entities
Adhum – any
il – not present
pAzh – remained as SUnya (void)
nedum kAlaththu – for a long period stretching thousand chathur yugas
nanmai – having goodness (of being together with other bhUthas [creations] and being the cause for subsequent creation)
punal – causal water
paNNi – created (as said in “apa Eva sa sarjAthau“)
(as per “thadhaNdamabhavatdhdhaimam – thasminjagyE svayam brahmA“, in the oval shaped universe which was created in that water)
nAnmuganai – brahmA
paNNi – created
(after this samashti srushti (initial creation))
thonmai – to erase the previous inclinations
than uLLE – in a small portion of his svarUpam (true nature)
mayakkiya – (as said in “EkIbhavathi“) all the entities which were in a subdued state inside him
thORRiya – (through creation, to become manifold) created
sUzhalgaL – ways/efforts (such as merciful glance, creation, pervading, giving name and form etc)
sindhiththu – meditated (through vEdhAntha)
thanmai – his nature (distinguished identity, of being the cause)
aRibavar – those who know
thAm – their
(in line with the glory of knowledge of truth)
avaRku – for krishNa, who is the cause of universe (as said in “krishNa Eva hi lOkAnAm uthpaththi:“)
anRi – other than
(for anyone else)
AL AvarO – will they become servitor?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
When none of the entities which are expansive in the form of puNya and pApa, having variations such as dhEva etc is present and everything remained void for a long period stretching thousand chathur yugas, emperumAn created water which is having goodness, and then brahmA and subsequently created all the entities which were in a subdued state inside him in a small portion of his svarUpam, having erased the previous inclinations; having meditated upon the ways/efforts of his nature, will they [materialistic people] become a servitor of anyone other than krishNa, who is the cause of universe?
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.
- thanmai aRibavar thAm – Those who know the nature of truth. That is, those who understand that this creation is for his purpose; similar to SrI rAmAyaNam ayOdhyA kANdam 40-5 “srushtathvam vanavAsAya” (you were sired by me only to follow SrI rAma to the forest). Those who know that the cause of the universe is the one to be meditated upon; it is said in chAndhOgya upanishath “kAraNam thu dhyEya:” (meditate upon the origin/cause); in brahma sUthram too, after saying in 1.1.1 “athAthO brahma jigyAsA” (then, one enquires into brahmam), the rishi said in 1.1.2 “janmAdhi asya yatha:” (that which is the cause for creation etc).
- avaRku AL anRi AvarO – He gave the senses and body, only to use them in his service.
- panmaip padar poruL Adhum il pAzh nedum kAlaththu – being manifold, differentiated by being dhEva etc [dhEva, manushya, thiryak, sthAvara], having entities which are expansive due to their karma; during the time when such variations don’t exist for a very long time. ISvaran will annihilate the universe and keep it void for a long time just to hear the sound of voidness. Just as a farmer will store water on a field for a long time, to eliminate the saltiness in the cultivable land, emperumAn will keep them [various sentient and insentient entities] in their subtle forms to eliminate the evil inclinations, for the same duration that was spent in manifested [created] state [While brahmA’s day is engaged in creation, his nights are quiet, with no such activity]. In that time, when there is not even a small piece of matter, as far as one can see, and everything is in the state of “sath” (existence only).
- nanmaip punal paNNi – This is not like the water during deluge. As said in manu smruthi “apa Eva sasarjAthau“ (first, he created water). Until then, he directly engages with achith [this state of samashti srushti, where emperumAn performs adhvAraka srushti, direct creation; subsequently he creates sadhvAraka srushti, variegated creation, through others] and thinks “now that these two work according to my will, let me engage chith too in creation”, and creates brahmA [i.e. selects the most pious AthmA and gives him the post of brahmA]. Both chith and achith are subservient to emperumAn as said in “yasya AthmA SarIram” (All AthmAs are my bodies), “yasya pruthivI SarIram” (this material nature is my body) and so on. Like those who say “he has made a doll” [effortless accomplishment], as said in SvEthAsvathara upanishath “yO brahmANam vithadhAdhi pUrvam” (one who created brahmA first), “nanmaip punal paNNi, nAnmuganaip paNNi“.
- than uLLE – In a tiny fraction of his divine will.
- thonmai … – Back then, how he encompassed everything to be implied by the term “sadhEva” (sath only) and subsequently, engaged in creation as said in thaiththirIya upanishath “bahu syAm” (let me become many) and the ways through which he manifested. Will those who know his true nature, become servitor of anyone other than krishNa? thanmai – uNmai (truth). punal (water) is representative of other elements. thORRiya – created.
Previous pAsuram stated that he gave his divine feet to his enemy SiSupAla – is this great? Or is his greatness of having simplicity [magnanimity] to create the enemies and let them trouble himself, great?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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