Daily Archives: August 14, 2019

periya thirumadal – 10 – munnam thisaimuganai

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munnam thisaimuganaith thAn padaikka – maRRavanum
munnam padaiththanan nAnmaRaigaL ammaRaidhAn               10

Word by word meaning

munnam thisaimuganaith thAn padaikka – even as he created brahmA during the time of creation (after deluge)
maRRavanum – that brahmA too
munnam nAnmaRaigaL padaiththanan – he obtained the four vEdhas (from supreme being)
ammaRaidhAn – those vEdhas


ammalarmEl munnam thisaimuganaith thAn padaikka – during the time of srushti (creation), emperumAn created brahmA, whose four heads appeared like four lotuses, from his navel which itself was like a lotus.

maRRavanum – Was it not said that once sarvESvara (lord of all) created brahmA, that brahmA wondered  about emperumAn ”Is he sarvESvara?”  and occupied the earth on the sides, above and below as mentioned in purusha sUktham 1-5 “thasmAdh virAda jAyatha I virAjO adhi pUrusha: I sa jAthO athyarichyatha I paSchAth bhUmimathO pura: II ” (brahmANdam (a huge ovoid) formed out of that vishNu; brahmA formed inside that; once he was born, that four headed brahmA occupied earth on the sides, top and bottom)?

munnam  padaiththanan nAnmaRaigaL – it would appear that brahmA created the four vEdhas. vaidhikas (followers of vEdham) have said “vEdham was not created by paramapurusha (sarvESvara); he too, just like one after awakening from sleep thinks of the earlier events, thought of the collection of vEdhas which had been there before creation and instructed such vEdhas to nAnmugan (brahmA)” thus confirming that vEdhas are not born out of the intellect of purusha (sentient entity) and that they are apaurushEyam (not by purusha). Thus, to say that brahmA created vEdhas will go against the grain of what vaidhikas have said. It will also go against the vEdha vachanam (saying of vEdha) as said in thaiththirIya upanishath nArAyaNavalli “yO brahmANam vidhadhAthi pUrvam yO vai vEdhAmScha prahiNOthi thasmai . . . ” (whosoever created brahmA initially, whosoever instructed him the vEdhas …). How to interpret this without being antagonistic to vEdha and vaidhika saying? Just as it is commonly said that a person, after his birth, inherits wealth from his father, the word padaiththa (as stated above, munnam padaiththa) could be interpreted as both created and inherited.   Thus, here the meaning is that brahmA inherited the vEdhas from sarvESvaran, after he was created.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.7 – engAnal

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

Full series >> Ninth Centum

Previous decad


Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the seventh decad, previously, AzhwAr became weak after remembering emperumAn’s qualities; that weakness led to desire for external experience; AzhwAr highlighted the following aspects of sarvESvaran who was mercifully residing in thirumUzhikkaLam to facilitate such experience for AzhwAr:

  1. his ultimately enjoyable form
  2. his being enjoyable for distinguished people
  3. his distinguished form which reveals his lordship
  4. his eternally enjoyable lordship
  5. his having great wealth
  6. his relationship with the inseparable SrI mahAlakshmi
  7. his having very radiant limbs
  8. his greatly beautiful form
  9. his distinguished symbols of lordship
  10. his having causeless mercy

Meditating upon these, AzhwAr becomes distressed due to not attaining and enjoying such sarvESvaran and tries to attain him through gataka (messenger). AzhwAr is mercifully explaining this in the mood of a beloved consort of sarvESvara, the lord, after having separated from him, to enjoy his beauty which is difficult to handle in separation, and sent some birds as messengers. She sends messengers in thiruvAimozhi 1.4anjiRaiya mada nArAy” having his “aparAdha sahathvam” (tolerating mistakes) as the means, in thiruvAimozhi 6.1vaigal pUngazhivAy” having his “SEshithva sambandham” (relationship as lord) as the means, in thiruvAimozhi 6.8ponnulagALIrO” having his “Ekarasathvam” (loving nature) as the means and in this decad having his “saundharyam” (beauty) as the means; aparAdha sahathvAchcha vibhO: sambandha vaibhavAth | aikarayAchcha saundharyAdh gatakAn yAchathE muni: ||

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously AzhwAr who became pleased after painfully meditating upon emperumAn‘s qualities, due to misfortune, again became distressed, and reveals his state of surviving if emperumAn is attained and perishing on not attaining emperumAn, through the words of someone else [in feminine mood].

A pirAtti (consort of emperumAn) who united with emperumAn naturally and separated, being distressed on immersing in his physical beauty, went to a garden with the help of her helpless state. She sees the birds there and tells them “emperumAn is mercifully standing in thirumUzhikkaLam as said in thirunedundhANdagam 10pinnAnAr vaNangum sOdhi thirumUzhikkaLam‘ (the radiant lord in thirumUzhikkaLam who is worshipped by those who are of later times) so that the messengers need not try hard; since he will not abandon those who are favourable towards him, he must be unaware of my state; since he is most merciful, if you inform my state, he will come; you should inform him ‘would those who are separated from you, survive?’ ” and requests them humbly. AzhwAr explains his state through the mood of such a pirAtti. In thiruvAimozhi 1.4anjiRaiya mada nArAy“, she thought “He has not come due to my own mistakes; if he is reminded of his aparAdha sahathvam, he will come” and sent the messenger considering his aparAdha sahathvam as the means; in thiruvAimozhi 6.1vaigal pUngazhivAy“, she thought “since he stops when he sees something good, he saw the richness in thiruvaNvaNdUr and stayed there. If we inform him about my suffering, he will not focus on his own pleasure” and sent the messenger; in thiruvAimozhi 6.8ponnulagALIrO“, a pirAtti who set out to go to thirukkOLUr but stopped short due to her lack of strength, subsequently did not see him coming and thought “the reason for his non-arrival is his vast opulence; but since he likes to enjoy with his devotees, he will come” and sent the messenger considering his “aikarasyam” as the means; in this decad she thinks “emperumAn is not coming since he cannot abandon those who are favourable towards him; this is his physical beauty; these are his qualities; hence, would those who are separated from him, survive?” and sending the messenger having his physical beauty and qualities as the means.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan