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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “I have understood the inseparable relationship of emperumAn with AthmA which is enjoyable in all manners to emperumAn who is the cause of all, as said in ‘aham annam‘ (I am the food)”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
yAnum thAnAy ozhindhAnai yAdhum yavarkkum munnOnai
thAnum sivanum piramanumAgip paNaiththa thani mudhalaith
thEnum pAlum kannalum amudhumAgith thiththiththu en
vAnil uyiril uNarvinil ninRa onRai uNarndhEnE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
yAdhum yavarkkum – for all chEthanas (sentient beings) and achEthanas (insentient objects) in the samashti (collective) form
munnOnai – being the cause (who exists in the previous moment [before the manifestation])
thAnum – himself (who is in charge for rakshaNam (protection) as part of the vyashti (variegated) srushti (creation) etc)
sivanum – rudhra (who is in charge for samhAram (annihilation))
piramanum Agi – being brahmA (who is in charge for srushti (creation))
paNaiththa – who expanded
thani mudhalai – primordial causal entity
(as he is greatly enjoyable in all manners for the chEthana (soul))
thEnum pAlum kannalum amudhum Agi – being enjoyable as per his desire
thiththiththu – relish
en – my
Unil – in the body
uyiril – in my prANa (vital air)
uNarvinil – in my gyAna (knowledge)
ninRa – remaining exclusively in an inseparable manner
onRai – Athma svarUpa (true nature of the self)
(as he has it as his body)
yAnum – the meaning of the word “aham” (I)
thAn Ay ozhindhAnai – one who is
uNarndhEn – I understood
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn, the primordial causal entity, being the cause for all chEthanas and achEthanas , expanded as himself, rudhra and brahmA; being enjoyable as per his desire to relish, he remains exclusively in an inseparable manner in my body, prANa, gyAna with my AthmA; I understood him who is the meaning of the word “aham” (I).
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.
- yAnum thAnAy ozhindhAnai – Due to his liking in the previously explained ananyArha SEshathvam (exclusive servitude), AzhwAr is repeating the same.
- yAdhum … – By “yAdhum yavarkkum“, AzhwAr explains the chEthanas and achEthanas in causal state.
- munnOnai – Cause is that which explains in the previous moment of the effect. [Hence emperumAn is rightly said as munnOn – one who is there first]
- thAnum … – He who incarnated amidst brahmA and rudhra. One who is the distinguished cause who expanded as the effectual entities such as brahmA, rudhra et al; when all the chEthanas and achEthanas were in the annihilated state [during deluge] he protected them by keeping them attached to his body in a subtle form like subdued rays in their energy form. At the time of creation, he separated them from his body. He performs up to the creation of universes himself [directly]. He creates brahmA et al [prajApathis (progenitors)] who are primary beings among the residents of the universes. He remains with his own divine form [vishNu] and engages in protection, while performing creation and annihilation by being the controller of the bodies and souls of brahmA and rudhra. In this manner, he is the one who conducts his own activities and the activities of brahmA, rudhra et al without any distinction.
- thEnum – For whom is this [AthmA/chEthana] enjoyable? Just as emperumAn is enjoyable for the chEthana as said in “sarvarasa:” (the source of all tastes), for ISvara, this [AthmA] is enjoyable. For ISvara, it will be relishable since he considers it to be his belonging. For chEthana, it will be relishable since he considers it to be ISvara’s belonging. Even prior to understanding that the self is “ISvara parathanthran” (one who is totally subservient to ISvara), it is relishable to make one think “let me enjoy myself”.
- en Unil … – I came to know about emperumAn who has the distinguished AthmA which is pervading in my body, vital air and knowledge, as his body. “ninRa onRu” indicates the jIvAthmA; here AzhwAr is stretching it up to ISvara who is the substratum [prakAri, for that AthmA]. Since AzhwAr is not focussed on self, he will always point up to the indwelling bhagavAn. Here, AthmA’s enjoyability is explained; but how is his kAraNathvam (being the cause) explained? [AzhwAr says to reveal that] He created the chEthanas [gave appropriate bodies to them] according to their karma; he bestowed wealth for brahmA et al who are seekers of wealth; for me, he revealed that achith aspects (body etc) are to be given up, wealth is not an apt benefit and AthmA is exclusively subservient to him and greatly enjoyable by him. Similar to thiruvAimozhi 1.1.6 “ninRanar irundhanar” pAsuram, here too, the focus is on sAmAnAdhikaraNyam (sAmAnAdhikaraNyam means more than one aspect/attribute having one common substratum. It also means two or more words focussed on explaining a single entity. A simple example is mrudh gatam (clay pot). This talks about gatam (pot) being the substratum and having two attributes – being made of mrudh (soil/clay) and gatathvam (being a pot). Another example is “Sukla: pata:” (white cloth). This talks about patam (cloth) being the substratum and having two attributes – Sukla (white color) and patathvam (being a cloth). Similarly, brahmam/bhagavAn being the substratum of all entities is explained through this principle of sAmAnAdhikaraNyam. This is a separate and detailed subject which can be learned from scholars who are well versed in samskrutha vyAkaraNam and vEdhAntham) based on the enjoyability which is an attribute. Even for the vaiyadhikaraNyam (vaiyadhikaraNyam means two or more aspects having different substratum. For example, a chair may be held by the earth and a flower pot may be held by a table. It also means two or more words that are focussed on explaining different entities), the pure difference [among chith, achith and ISvara] which is explained generally by people is not the meaning; for the sAmAnAdhikaraNyam too, svarUpa aikyam (jIvAthmA and paramAthmA literally being the same) is not the meaning. pAsuram should be recited as “yAdhum yavarkkum munnOnai … en Unil uyiril uNarvinil ninRa onRana … yAnum thAnAy ozhindhAnai … uNarndhE“
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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