SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
No specific introduction.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nampiLLai‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
In the third pAsuram, AzhwAr explains how emperumAn is protecting in all ways matching his lordship.
pAsuram
thAnE ulagellAm thAnE padaiththidandhu
OthAnE uNdumizhndhu thAnE ALvAnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thAnE – He (who is known by the name nArAyaNa)
ulagu ellAm – one who can be said as the singular substratum for the entire cosmos as per sAmAnAdhikaraNyam (multiple entities having singular base) as said in “sarvam kalvidham brahma”
(in creation etc which are done as per sAmAnAdhikaraNyam)
thAnE – He (without any assistance from anyone)
padaiththu – created
idandhu – digging it out from praLayam (deluge)
(during praLayam)
thAnE – without anyone requesting
uNdu – placed in his stomach and protected
umizhndhu – spat it out subsequently
(to eliminate any question of presence of other SEshis (lords))
thAnE – He (who is greater than all)
ALvAn – will rule.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
He is the one who can be said as the singular substratum for the entire cosmos as per sAmAnAdhikaraNyam (multiple entities having singular base) as said in “sarvam kalvidham brahma“, who created the world, dug it out from praLayam, who placed it in his stomach without anyone requesting and protected it, who spat it out subsequently, and will rule the world.
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
- thAnE ulagu ellAm – It is said in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma ” (all these are brahmam), chAndhOgya upanishath “thathvamasi” (that is you). Since he is the one who created the world, dug it out from deluge and who controls/rules the world, he is referred to as the world; this is said in chAndhOgya upanishath 3-14-1 “thajjalAn” (due to being created, sustained and ended in that brahmam). The sameness of nature identified here is not speaking about svarUpENa aikyam (brahmam and jIvAthmA being the same by nature); it is speaking about sameness by SarIrAthma bhAvam (brahmam being AthmA and all entities being his body [just as AthmA and body are identified together, brahmam and AthmA are identified together]). While talking about kAraNathvam (emperumAn being the cause), a doubt arises about how brahmam could have vikAram (change) and that doubt is clarified by explaining the changes through SarIrAthma bhAvam [changes are for body only i.e. chith and achith, not for brahmam]. This is being explained here to highlight that just as childhood, adolescence, youth and old age which occur on the body will not affect the AthmA, the changes which occur on the entities, will not affect him [emperum An] and hence he is free from defects.
- thAnE padaiththu – As said in subhAla upanishath 2 “thama: parE dhEva EkI bhavathi” (the primordial matter mixes with paramAthmA), ISvara who has chith and achith in subtle form (during deluge), himself created all the worlds. Since even AthmAs are in the state of achith (insentient), there is no one to request him for creation, and hence out of great mercy in his heart, he himself created.
- thAnE idandhu – The earth which was consumed by the deluge did not pray to emperumAn to be rescued; yet he rescued it on his own desire.
- thAnE uNdu – No one knows before the arrival of the deluge [yet he himself consumed them [all the chith and achith entities in all the worlds] and placed in his stomach before deluge consumes them all].
- umizhndhu – While they will be anguished inside the stomach, they would not know to pray “please let us go out”. He himself spat them out.
Since he engages in many ways of protection in this manner, he is
- thAnE ulagu ellAm – sarvam kalvidham brahma (all these are brahmam).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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