thiruvAimozhi – 7.8.10 – illai nuNukkangaLE

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

Full series >> Seventh Centum >> Eighth 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 is meditating upon emperumAn being known through vEdham only, being the cause and having the subtle chEthana (sentient) and achEthana (insentient) entities as his wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

illai nuNukkangaLE idhanil piRidhennum vaNNam
thollai nannUlil sonna uruvum aruvum nIyE
allith thuzhAy alangal aNi mArba! en achchudhanE!
valladhOr vaNNam sonnAl adhuvE unnAkkAm vaNNamE

Listen

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

idhanil – than this
piRidhu – other
nuNukkangaL – subtler
illai – not present
ennum vaNNam – to say
thollai – being anAdhi (beginningless)
nal – having qualities such as apaurushEyathvam (not authored by any one) etc
nUlil – in vEdha SAsthram

(subtler than the states of avyaktha, akshara etc)
sonna – mentioned by the term “thamas” (primordial matter)
uruvum – achith (insentient objects)
aruvum – chith (sentient beings)
nIyE – you became them [i.e. their antharyAmi] as mentioned in “sadhEva

(in this manner, after being the soul of chith and achith)
alli – having flower string
thuzhAy alangal – thiruththuzhAy (thuLasi) garland
aNi – having as decoration
thirumArba – having the divine chest
en – my
achchudhanE – oh one who is having divine form, and who never lets your devotees fail!

(the great all encompassing glories of yours, as mentioned here)
valladhOr vaNNam – the great way
sonnAl – even if said by vEdham etc
unakku – for you
adhuvE vaNNam – the manner
Am – it is (you remain obedient towards your devotes)

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

To say that there is nothing subtler than these [achith and chith in subtle state], you became the achith and chith which are mentioned by the term thamas as mentioned in “sadhEva“, in the vEdha SAsthram which is anAdhi and having qualities such as apaurushEyathvam (not authored by any one) etc; oh my lord who is having divine form with thiruththuzhAy garland (strung with flowers) decorated divine chest, and who never lets your devotees fail! Even if vEdham etc explain your great ways, that is the way it is for you.

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

  • illai nuNukkam … – That there is no subtler entity than these. That is, chEthanas (sentient) and achEthanas (insentient) entities, which are not having any name and form on their own and are indicated only by brahmam’s name and form, which are in causal form, are at your disposal.
  • thollai nannUlil sonna – thaiththirIya upanishath [which is part of ancient vEdha SAsthram] said “sadhEva sOmya idham agra AsIth” (dear child! there was only sath in the beginning [during srushti, creation]). Thus, his being the cause of jagath (universe) is explained.
  • allith thuzhAy … – bhagavAn being with nithya vibhUthi (paramapadham) is explained. Having divine chest which is decorated with thiruththuzhAy garland which has flowers in them; oh one who manifests such permanent presence in paramapadham, to me!
  • valladhOr … – This is explained in two ways. When an AthmA talks about bhagavAn with all his capability, that will still mean that only a few aspects of yours are spoken, since you cannot be defined in a certain way; at that time, would that [explained by the AthmA] be your nature? AzhwAr says that it is not so [not limited to the AthmA’s understanding/explanation]. Another explanation – those who are friendly [affectionate] towards you, though they may not be intelligent, if they say something about emperumAn, instead of thinking “I cannot be comprehended and spoken about by nithyasUris amidst whom I reside in SrIvaikuNtam. How can a very lowly bound soul in samsAram speak about me as if he knows me well?” and becoming angry, emperumAn would [mercifully] think that whatever that AthmA spoke about, is his nature.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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