SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr talks about the supreme nature of emperumAn since he, who is the mother and father for AzhwAr, is the causative factor for all the worlds, including brahmA, rudhra et al. Alternatively, we can say that this pAsuram talks about such simplicity of emperumAn that he gave place, in his divine form, for even brahmA, rudhra et al.
Let us go through the pAsuram and its meanings:
ini ninRu nin perumai yAn uraippadhu ennE
thani ninRa sArvilA mUrththi pani nIr
agaththulavu senjadaiyAn ninnAgaththAn nAngu
mugaththAn ninnundhi mudhal
Word by Word Meanings
thani ninRa – standing as a unique, causative factor, during the time of mahApraLayam (great deluge)
sArvu ilA – not having anyone as a refuge for him
mUrththi – Oh my lord!
pani nIr agaththulavu – having the cool gangA (river Ganges) which is flowing inside
sem sadaiyAn – siva who has reddish matted hair
AgaththAn – resides in a corner of your divine form
nAngu mugaththAn – brahmA, who has four faces
nin undhi mudhal – has your divine navel as the cause for his existence
ini – when things are like these
yAn ninRu – I, taking efforts
nin perumai – your greatness
uraippadhu ennE – how to talk about?
ini ninRu nin perumAi yAn uraippadhu ennE – we can consider this to mean either “Is there any need for me to talk about your greatness?” or “Is there any need for me to talk about your simplicity?”
thani ninRa sArvilA mUrththi – Oh emperumAn! During the time of great deluge, you stood with all the resultant entities (which are created by causative entities) as part of yourself without any name or form, having integrated themselves into their causative entities; you did not have anyone in whom you could take refuge [unlike these resultant entities who took refuge in you, along with their causative entities, all of them without any name or any form]. The term sArvu refers to being related to something or leaning against something; thus in this context it refers to emperumAn being without anyone on whom he could lean against. Did not vEdha (sacred text) also glorify emperumAn, as mentioned in thaiththirIya upanishath nArAyaNavalli “pathim viSvasyAthmESvaram SASvatham Sivamachyutham” (being the lord of all the worlds, being ISvaran himself (one who controls everything), being intransient, being auspicious and being one who will never let down his followers), saying that he is the lord for all the worlds and that he does not have one who will control him! Alternatively the term sArvu would also mean “comparable” and hence sArvilA mUrththi could be said that emperumAn is incomparable. Just as krishNa says in mahAbhAratham AshramavASika parvam 118-37 “rudhram samASrithA dhEvA rudhrO brahmANamASritha: I brahmA mamASrithO rAjan nAham kinchidhupASritha: II” (Oh king! The celestial entities are taking refuge of rudhra; rudhra is taking (his father) brahmA’s refuge; brahmA has taken refuge under me; I have not taken refuge under anyone), since emperumAn is the head for all, there is none who could be said to be his equal.
AzhwAr further says that the two entities who are thought to be equal to emperumAn are under his control. . .
pani nIr agaththulavu senjadaiyAn – rudhra, who has reddish matted hair and has gangA inside that hair, is residing in a corner on your divine form, as mentioned in thiruvAimozhi 1-3-9 “valaththanan thirupruam eriththavan” (the one who burnt down the three towns has taken residence on your right side).
nAngu mugaththAn nin undhi mudhal – brahmA, who has four faces, has your divine navel as his root.
How can I talk about your greatness or your simplicity?
We will take up the 72nd pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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