SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In fourth pAsuram – AzhwAr says “since there is no one other than emperumAn who has matching beauty/tenderness of the flower and the predominance to accept worship, he alone is the sarvESvaran (supreme controller)”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says none has predominance to accept worship like him (bhagavAn).
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
thEvum epporuLum padaikkap
pUvil nAnmukanaip padaiththa
thEvan emperumAnukku allAl
pUvum pUsanaiyum thagumE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thEvum – the celestial beings
epporuLum – all beings starting with the human beings
padaikka – to create
pUvil – in the lotus flower positioned in his naval
nAnmukanai – chathur muka brahmA (four headed brahmA)
padaiththa – one who created
thEvan – dhEva (supreme God)
emperumAn – my master
allAl – if not (for him)
pUvum – offerings such as flower
pUsanaiyum – ArAdhana upachAram (worshiping and attending)
thagumE – does it fit? It does not.
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Does worshiping and attending, offerings such as flowers fit for anyone other than emperumAn who created four headed brahmA in the lotus flower positioned in his naval to create celestial beings, human beings and all other types of beings?
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.
- thEvum epporuLum padaikkap pUvil nAnmukanaip padaiththa – To create celestial beings and all other entities, emperumAn created four headed brahmA in the lotus flower in his naval (like 4 flowers in a flower).
- thEvan – dhEva – The word dhEva has many meanings in samskrutham. a) Majesty due to creating brahmA, b) one who does creation a sport (effortlessly), c) one who is radiant due to his beauty etc.
- emperumAnukku allAl – if not for emperumAn who overwhelmed me through great favours such as creation [Only through creation, a bound soul gets an opportunity to reach emperumAn] and through those (supreme) qualities which makes him the creator
- pUvum pUsanaiyum thagumE – For the one with matted hair, flowers are not applicable; Worshiping does not fit for one who begs for alms; Flowers are to be offered to one who is tender natured; worshiping befits the one who is predominant; AzhwAr says that except for emperumAn, no one else is qualified to accept worship. In mahAbhAratham, during rAjasUya yAgam, bhIshma explains emperumAn‘s supremacy and concludes in the end to pANdavas “yaScha dhEvO mayA dhrushta: purA padhmAyathEkshaNa: | sa Esha pruthudhIrgAkshas sambandhI thE janArdhana: ||” (The lotus-eyed lord (krishNa) who is explained in Sruthi as supreme is now appeared as your father’s sister’s son). But when sahadhEva (one among the pANdavas) declared “archyamarchchithumichchAmas sarvE sammanthumarhatha” (We consider krishNa as worshipable – you (those who are in this assembly) are capable of acknowledging his glories to facilitate his worship); hearing this vow, the celestial beings rained flowers on sahadhEva in joy. From this we can understand tht, vairAgyam [sahadhEva declaring krishNa as worshippable and encouraging others to accept that] is more important than gyAnam [bhIshma merely highlighting krishNa’s supremacy].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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