SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Third Centum >> Fourth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In ninth pAsuram – AzhwAr says “His vast wealth cannot be individually spoken about; we can only briefly speak about his wealth as chEthana (sentient) and achEthana (insentient) in the form of cause and effect respectively”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “Not just those which have been spoken thus far, I am unable to comprehend bhagavAn‘s nature of being all sentient and insentient beings”.
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
kaNNanai mAyan thannai kadal kadaindhu amudham koNda
aNNalai achchudhanai ananthanai ananthan than mEl
naNNi nanguRaiginRAnai gyAlam uNdumizhndha mAlai
eNNumARu aRiya mAttEn yAvaiyum yavarum thAnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
yAvaiyum – all achEthana (insentient objects)
yavarum – all chEthana (sentient entities)
thAn – being himself
kaNNanai – being easily approachable for his devotees
mAyan thannai – one who is identified by his amazing qualities and activities
(for those who are looking for ulterior favours)
kadal – ocean
kadaindhu – churned
amudham koNda – work for them
aNNalai – being sarvaswAmy (lord of all)
achchudhanai – being the one who never leaves his devotees
ananthanai – being the one with unlimited glories in his true nature etc
ananthan thanmEl – on thiruvananthAzhwAn (AdhiSEshan) (who is capable of securing everything inside him)
naNNi – fitting well
nangu – happily
uRaiginRAnai – one who is resting
gyAlam – when there is danger for the world that is protected by him
uNdu – protecting by placing it in his stomach
umizhndha – and then let it out free [when safe to do so]
mAlai – one who is having vAthsalyam (motherly affection)
eNNumARu – to (comprehensively) think
aRiya mAttEn – I don’t know
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
I don’t know how to (comprehensively) think about emperumAn who is himself being all achEthana (insentient objects) and chEthana (sentient entities), being easily approachable for his devotees, being the one who is identified by his amazing qualities and activities, being the sarvaswAmy (lord of all) who churned the ocean and worked (even for those who are looking for ulterior goals), being the one who never leaves his devotees, being the one with unlimited glories in his true nature etc and the the one who is happily fitting well on thiruvananthAzhwAn (AdhiSEshan) (who is capable of securing everything inside him) and resting there, who would with motherly affection, protect the world when there is danger by placing it in his stomach and would then let it out free [when safe to do so].
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
- kaNNanai mAyan thannai – krishNa whose qualities and activities amaze everyone as said in thiruvAimozhi 1.3.1 “eththiRam” (how is it possible?).
- kadal … – emperumAn, who is the lord of all, who would take pains in churning the ocean even for those who have ulterior goals [the goal of dhEvas is not to serve emperumAn, but immortality to enjoy worldly pleasures].
- achchudhanai – emperumAn who has the natural quality of protecting those who are surrendered to him, always without fail.
- ananthan … – emperumAn rests on AdhiSEshan comfortably, not waking up even when his divine consorts engage with him by pressing their breasts on him. [Would there be two entities with the quality of anantha (unlimited)? emperumAn and AdhiSEsha both are called anantha] Since AdhiSEshan is situated in ultimate servitude, he even secures the supreme lord within him out of great love.
- gyAlam uNdu umizhndha mAlai – [He is of such kind nature that ] When there are people in danger, he cannot comfortably rest in there [he would immediately rush to their help].
- eNNumARu aRiya mAttEn – Even he (krishNa) when elaborating his vibhUthi yOga (his great wealth), said in SrI bhagavath gIthA 10.19 “nAsthyanthO vistharasya mE” (there is no limit to my wealth); similarly, AzhwAr too is saying “I don’t know how to speak about him” after highlighting certain aspects previously.
When asked “can that be explained briefly?”, AzhwAr says,
- yAvaiyum yavarum thAnE – bhagavAn is the prakAri (underlying entity) and all chEthana and achEthana (sentient and insentient objects) are his prakAram (form/attribute).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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