SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Sixth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the first pAsuram, parAnguSa nAyaki‘s mother says “My daughter is saying that she is engaged in activities such as creation etc of earth; it appears that she has been possessed by emperumAn and speaking due to that”.
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
kadal gyAlam seydhEnum yAnE ennum kadal gyAlam AvEnum yAnE ennum
kadal gyAlam koNdEnum yAnE ennum kadal gyAlam kINdEnum yAnE ennum
kadal gyAlam uNdEnum yAnE ennum kadal gyAlaththIsan vandhERakkolO?
kadal gyAlaththIrkkivai en sollugEn kadal gyAlaththen magaL kaRkinRavE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kadal – surrounded by ocean
gyAlam – earth
(without expecting anyone’s assistance)
seydhEnum – one who created
yAnE – I am
ennum – she said;
kadal gyAlam AvEnum – (after creating, entering into, and as said in thaiththirIya upanishath “sachchathyachchA bhavath“) being the antharyAmi of every entity which is named
yAnE – I am
ennum – she said;
kadal gyAlam – this earth
koNdEnum – (when mahAbali considers it to be his own, went and begged, ) measured and accepted
yAnE – I am
ennum – she said;
(during avAnthara praLayam (intermediary deluge), assuming the form of varAha (wild boar))
kadal gyAlam – this earth
kINdEnum – dug it out
yAnE – I am
ennum – she said;
(during mahA praLayam (total deluge))
kadal gyAlam – this earth
uNdEnum – annihilated [and consumed]
yAnE – I am
ennum – she said;
kadal gyAlaththu Isan – sarvESvaran, the controller of all worlds
vandhu – came
ERa – entered her
kolO – is it possible?
kadal gyAlaththIrkku – you all who are ignorant and engaged in worldly pursuits
kadal gyAlaththu – being present in this world itself
en magaL – my daughter (who has a divine nature)
kaRkinRa – practicing
ivai – these amazing aspects
en – how
solluvEn – can explain?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
My daughter said “I am the one who created this earth which is surrounded by ocean”; she said “I am the one who measured the earth”; she said “I dug the earth out”; she said “I annihilated this earth”; is it possible that sarvESvaran, the controller of all worlds, has come and entered in to her? Oh you all who are ignorant and engaged in worldly pursuits! How can I explain these amazing aspects which are practiced by my daughter? uNdEn can also imply the bAlakrishNa (child krishNa) form on banyan leaf during deluge.
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
- kadal gyAlam seydhEnum … – She said as in SrI bhagavath gIthA 7.6 “aham kruthsnasya jagatha: prabhava:” (I am the origin for all these worlds). She said “I created this world, when all the objects of world were annihilated and had no name/form as said in chAndhOgya upanishath ‘sadhEva’ (sath (brahmam, the supreme lord) alone existed)”. brahmam which is together with sUkshma chith achith (sentient beings and insentient entities in subtle form) is the kAraNam (cause); when the subtle form transforms into gross form, it becomes the effect. Since bhagavAn alone is the cause along with his own subtle chith and achith, and since there is no other cause, he himself is all three types of causes which are explained viz upAdhAna kAraNam (raw material cause), nimiththa kAraNam (efficient cause) and sahAkAri kAraNam (instrumental/ancillary cause). My daughter said she herself remained all the three causes and created this world. By the usage of avadhAraNam (certainty, “E” in yAnE), the existence of other causes is nullified.
- kadal gyAlam AvEnum … – As said in thaiththirIya upanishath “thathsrushtvA thadhEvAnuprAviSath thadhanupraviSya sachchathyachchAbhavath” (He created everything and entered in them; by pervading them, he became the sentient and insentient entities), she said “I created them, I entered them to have them recognised by a name and form, and I became them so that every time they are named, it points to me who is the in-dwelling super soul”. Whether it is vAchakam [collective indication of all three entities namely body, soul and super-soul, as per our own philosophy] or bOdhakam [first explaining the body, then extending up to the soul and further extending up to the super-soul, as per prAbhAkara philosophy], [all words] will point to him only; first the word will indicate the object that is visible and subsequently it will go up to the invisible bhagavAn [who is inside the insentient body and further, the sentient soul]; alternatively – the word will also indicate the togetherness of insentient body, sentient soul and the lord [For example, if we say “goat”, it identifies the body of the goat, the soul which is inside the body and the antharyAmi which is inside the soul]. In “sachchathyachchA bhavath” (He became chith and achith), by saying “thath anupraviSya” (he entered), it is established that – this is not svarUpa aikyam (that, brahmam has literally become something else), but its merely talking about the effect of anu pravESam [the presence of bhagavAn as antharyAmi].
- kadal gyAlam koNdEnum … – After creating the worlds, instead of leaving them on their own, he carefully follows them and protects them. She said “when persons like mahAbali claim ownership of them as an eagle would grab a helpless animal, I will do whatever it takes to reclaim them”.
- yAnE – indhra only requested emperumAn “please reclaim my kingdom” knowing well that the demoniac persons cannot win over him; but it was only emperumAn who knew the tactics to make himself a seeker to satisfy mahAbali’s generosity and reclaimed the world.
- kadal gyAlam kINdEnum … – She said “Instead of the demoniac persons destroying this world, when the ocean which was placed as a protective layer for the earth, itself consumed the world, I was the one who immersed into the water, reached up to the world which was stuck in the wall of the ocean and brought it out”. The earth which drowned in the ocean did not request him to be protected, but he rescued it on his own desire.
- uNdEnum … – She said “Instead of leaving some but consuming others, irrespective of creators, annihilators or common objects, everything was under threat of extinction during total deluge; at that time, I placed them all in my stomach and protected”. At that time, no one else existed to even claim that they protected these entities.
- Isan – I am not sure “if sarvESvaran who is the creator of all, the omnipresent, the protector of all, has entered her and she has become possessed of him”.
While we have come to enquire you about her, you are asking us this question? How can we determine her situation now?
- kadal gyAlaththIrkku … – Like it is said in “vaikunthaththamarar” (nithyasUris of paramapadham) [here they (enquirers) are addressed as kadal gyAlaththIr“], how can I explain it to you who are nithya samsAris (eternally bound in this material world) who have no idea about bhagavath vishayam? kolO should not be considered as a doubt [that emperumAn may or may not have entered her], but it is certainty [surely, emperumAn has entered her].
- kadal … – These words [which are spoken by parAnuSa nAyaki] are spoken by nithyasUris; when my daughter who is in this material world recites the words of nithyasUris, what can I do!
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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