SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fifth pAsuram – AzhwAr elaborates emperumAn‘s sarvasajAthIyathvam (being born in all species) saying “emperumAn would mercifully incarnate as hayagrIva et al to protect the universes created by him”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr mercifully explains the unique nature of the many incarnations assumed by emperumAn who is the cause of all to protect the result of his creation.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Fifth pAsuram. AzhwAr explains previously highlighted thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).
pAsuram
OvAth thuyar piRavi utpada maRRu evvevaiyum
mUvAth thani mudhalAy mUvalgum kAvalOn
mAvAgi AmaiyAy mInAgi mAnidamAm
dhEvAdhi dhEva perumAn en thIrththanE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
OvA – continuous (without break)
thuyar – one that gives distress
piRavi – creation which binds AthmA to birth
utpada – including
maRRu – others such as sustenance, annihilation etc
evvevaiyum – all other activities
mUvA – effortlessly
thani mudhalAy – being the singular cause who does not expect anyone’s help
mUvulagum – of the (created) universe
kAvalOn – being the protector
dhEva – for the dhEvas (celestial beings) starting with brahmA et al
Adhi dhEvar – for those nithyasUris who are beyond the reach (of such dhEvathAs)
perumAn – being the lord
en – for me
thIrththan – like a river bank, that is easily approachable
(for the protection of such universe)
mAvAgi – incarnating as hayagrIva (horse-headed form, who is the propagator of vEdham)
AmaiyAy mInAgi – incarnating as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas)
mAnidamAm – and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA)
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is the effortless singular cause of the created universe, without expecting anyone’s help. He is the protector of such universe which gives continuous distress for the AthmA, continuously by binding it to the universe. He is also in control of all other activities including sustenance, annihilation etc. He is the lord for those nithyasUris who are beyond the reach of the dhEvas (celestial beings) starting with brahmA et al and is like a river bank that is easily approachable by me. Such emperumAn (for the protection of such universe) incarnates as hayagrIva (horse-headed form, who is the propagator of vEdham), as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas) and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA).
This pAsuram elaborates thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).
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
- OvAth thuyar piRavi utpada … – Before he said in thiruvAimozhi 2.8.2 “nIndhum thuyarp piRavi” (sorrowful birth etc which are difficult to cross-over); here he says – it is not just something that gives us opportunities to recoup and escape – it is those six aspects (jAyathE – birth, asthi – existence, pariNamathE – change, vivardhathE – growth, apakshIyathE – decay, naSyathi – disappearance) and the objects of such aspects which cause continuous sorrows.
- mUvAth thanimudhal – mUvA – without laziness, effortlessly; this is explained as adjective for both “OvAth thuyar piRavi utpada” and “thani mudhal“, that is, bhagavAn being the singular cause without laziness for these six aspects which go on eternally in continuity (pravAha rUpaththAlE nithyam) and being the effortless singular cause of these entire creations. Though emperumAn gives body/senses to AthmAs to facilitate them to worship him, if they misuse the tools, he would think “if they do like this, let me develop their taste towards me over time”, will allow them to continue in their path and be neutral/indifferent towards them. Thus, even if they digress from his own desire (of accepting all of them), like a farmer who would try growing crops again and again instead of giving up, he keeps engaging in creation again and again. This is explained in periya thiruvanthAdhi 18 “sOmbAdhu ippal uruvai ellAm padarviththa viththA” (without laziness, you, who are the original cause who created this universe that has variegated aspects).
What is he creating and protecting?
- mUvulagum kAvalOn – whatever that is in the boundary of the material realm. Two explanations for mUvulagam:
- 3 layers – Lower layer (seven worlds below bhUmi (earth) – athala, vithala, …, pAthAla), middle layer (Earth), upper layer (six worlds above earth – bhuva:, svarga, maha:, jana:, thapa:, sathya).
- 3 types of worlds – kruthakam (3 worlds below mahar lOkam – bhU: (earth), bhUva:, svarga) – these are recreated as part of each manvanthra (life of manu – 71 chathur yugams approximately), akruthakam (3 worlds above mahar lOkam) – jana:, thapa:, sathya – these remain undisturbed even during the dissolution of a manvanthra, kruthakAkruthakam (maharlOkam) – this gets recreated at a lesser frequency [during the beginning of brahmA’s day which contains 1000 chathur yugams] [Here the context of recreation is within the boundary of brahmA’s one day].
- kAvalOn – Protecting by propagating SAsthram etc.
Does he protect without minimizing his supremacy?
- mAvAgi … – akarmavaSya (one who is not bound by karma) being born amongst / like karmavaSya (one who is bound by karma).
- mAvAgi – incarnated as hayagrIva mUrththi (horse headed form).
- AmaiyAy mInAgi – incarnations which are focussed on revealing sacred/true knowledge.
- mAnidamAm – incarnations such as SrI rAma, krishNa et al. As explained in SrI rAmAyaNam sundhara kANdam 35.11 “maryAdhAnAm cha lOkasya karthA kArayithA cha sa:” (That SrI rAma is the epitome of maintaining honour/dignity and one who engages others to be honourable/dignified) and in bhagavath gIthA 3.21 “yadhyadhAcharathi SrEshta: …” (whatever performed by great person, common men will follow…”.
Who is the person who makes himself available in such mortal forms?
- dhEvAdhi dhEva perumAn – He is beyond the reach of nithyasUris who cannot handle the smell/acquaintance of dhEvas (celestial beings) who cannot handle the smell/acquaintance of humans.
- en thIrththanE – two explanations:
- pure – emperumAn who has the purity to purify me; he changed my desire from worldly matters, towards him (I was like those who desire for cheap foods when most delicious foods are available).
- easily approachable – he is like the banks of a river where we can step in and immerse.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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