SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Ninth Centum >> Third decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, AzhwAr mercifully explains the meaning of the word nArAyaNa.
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
avanE agal gyAlam padaiththidandhAn
avanE ahdhu uNdu umizhndhAn aLandhAn
avanE avanum avanum avanum
avanE maRRellAmum aRindhanamE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
agal – expansive
gyAlam – universe
padaiththu – one who created
idandhAn – entered and rescued it when there was the danger of deluge
avanE – he who does not expect any help;
avanE ahdhu – he himself, the earth
uNdu – protecting by placing in his stomach
umizhndhAn – spat out after the deluge
aLandhAn – one who measured so that others don’t claim ownership
avanum avanum avanum – those who are capable of srushti (creation), samhAra (annihilation) and rakshaNa (protection)
(as popularly said in vEdhAntham [nArAyaNa sUktham] “sa brahmA sa Sivas sEndhra“, brahmA, rudhra et al as his prakAra (form))
avanE – only he
maRRu – all other bound entities
ellAmum – all chEthanas (sentient beings) and achEthanas (insentient objects)
avanE – to be only him
aRindhanam – we knew (with the help of the knowledge given by him).
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
He is the one who created the expansive universe; he who does not expect any help is the one who entered and rescued it when there was the danger of deluge; he himself protected the great earth by placing it in his stomach; he spat it out after the deluge; he is the one who measured so that others don’t claim ownership; he is the one who is capable of srushti, samhAra and rakshaNa; he is all other bound entities; we knew him to be all chEthanas and achEthanas;
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
- avanE agal gyAlam padaiththu idandhAn – He is the one who created the expansive earth and as mahAvarAha (the great boar) rescued the earth which was consumed by deluge. By the avadhAraNam (exclusivity in avanE), his sahakAri nairapEkshyam (not seeking any help) in activities such as creation etc, is explained.
- avanE … – Picking up the earth and placing it in his stomach to save it from the deluge, spitting it out to let it see outside, and when it was stolen by mahAbali, walking over the boundary and reclaiming it – all of this done by emperumAn himself. By the avadhAraNam (exclusivity in avanE), his sahakAri nairapEkshyam in qualities such as Apathsakathvam (helping in dangerous times), rakshakathvam (protection) etc, is explained.
- avanE … – The svarUpa (nature), sthithi (existence) and pravruththi (actions) of brahmA, rudhra, indhra et al are all at his disposal. AzhwAr is saying as per the well known phrase in nArAyaNa sUktham “sa brahmA sa Sivas sEndhra” (he is brahmA, he is rudhra, he is indhra). AzhwAr is saying “sa: sa: sa:” [avanum avanum avanum].
- avanE maRRu ellAmum – As said in nArAyaNa sUktham “sOkshara: parama svarAt” (he is the great, immutable liberated soul), irrespective of the predominant ones or the others, all chEthana and achEthana entities are at his disposal.
- aRindhanamE – When asked “While brahmA et al consider themselves as lords as said in SrI bhagavath gIthA 16-14 ‘ISvarOham’ (I am the controller) and their followers too consider them to be lords, why are you saying ‘avanE‘ (bhagavAn only)?” AzhwAr says “Since I was divinely blessed with knowledge and devotion by bhagavAn himself, I am able to say this”.
Thus, with these two pAsurams, AzhwAr considered [and explained] the thirumanthram and its meanings.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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