SrI: 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 sixth pAsuram – emperumAn tells AzhwAr “Like the vEdhams which praise me, you too can do it” and AzhwAr says “Even vEdhams tried to praise you, but after beginning to do so, they withdrew from doing the same. Is there any way for me who is totally unworthy to glorify you who has such unlimited greatness?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “What will I sing in glorification of you, who cannot be glorified by all of vEdhams?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
OdhuvAr OththellAm evvulagaththu evvevaiyum
sAdhuvAy nin pugazhin thagaiyallAl piRidhillai
pOdhuvAzh punandhuzhAy mudiyinAy! pUvinmEl
mAdhuvAzh mArbinAy! en solli yAn vAzhththuvanE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
OdhuvAr – having classification such as rig, yajur, sAma etc to be pursued by the qualified persons belonging to such branches of vEdham
Oththu ellAm – all of vEdhams
evvulagaththu – in all worlds
evvevaiyum – having all branches
sAdhuvAy – having the goodness (of teaching the meanings as it is)
nin – your
pugazhin – qualities’
thagai allAl – will stop with a little engagement
piRidhu – explaining completely or beyond
illai – not there;
pOdhu – having flower
punam vAzh thuzhAy – being decorated with divine thuLasi which is fresh as if it is staying in its natural base
mudiyinAy – having the divine crown
(to enjoy such decoration)
pUvin mEl – eternally residing on top of the lotus flower
mAdhu – SrI mahAlakshmi
vAzh – (leaving that) eternally residing
mArbinAy – Oh one who is having the divine chest!
en solli – saying what (can I sing your sweetness? can I sing your attachment towards SrI mahAlakshmi?)
yAn – I
vAzhththuvan – will praise?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vEdhams are having classification such as rig, yajur, sAma etc to be pursued by the qualified persons belonging to such branches of vEdham; even such vEdhams that are present in all worlds having all branches, having the goodness of teaching the meanings as it is, will stop with a little engagement in explaining your qualities and cannot explain them completely or beyond that; you are decorated with a divine crown that has fresh divine thuLasi with flowers; Oh one who is having the divine chest which is the eternal abode of SrI mahAlakshmi, who was eternally residing in the lotus flower! what will I say and praise you (can I sing your sweetness? can I sing your attachment towards SrI mahAlakshmi?)?
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.
- OdhuvAr Oththu ellAm – By saying OdhuvAr, the diversity of qualified individuals is highlighted.
- Oththu + ellAm – rig, yajur, sAma and atharva vEdhams. Thus, all of vEdhams which are classified into multiple branches based on the diversity of students.
- evvulagaththu evvevaiyum – All manifestations in all worlds. Even in svarga lOkam (heaven – abode of indhra) and brahma lOkam (abode of brahmA), vEdham would exist based on the intellect of the residents of those places. For example, SrI rAmAyaNam in brahma lOkam contains unlimited SlOkams, while in our earthly abode, it has 24000 SlOkams.
- sAdhuvAy – being good. goodness for Sabdham (vEdham, word) means revealing the meaning as it is. Alternatively, sAdhuvAy (goodness) could be seen as adjective for pugazh (qualities of emperumAn).
- sAdhuvAy nin pugazhin thagai allAl piRidhu illai – neither does it not go beyond your auspicious qualities nor can it experience emperumAn fully. [Another explanation] As said in SrIrangarAja sthavam 1.20 “… varshabindhOrivAbdhau sabandhAth svAthmalAbha: …” (when rain-drop falls into the ocean, it becomes worthy), when a rain-drop falls into the ocean, it does not pervade all of the ocean! it does not become extinct either [By reaching the ocean, the rain-drop’s goal is reached; similarly by praising emperumAn, one’s true nature is established].
- pOdhu … – Even while the vEdhams are trying and giving up, how can I praise this togetherness [of the divine couple]? Oh the one who is having flower and divine thuLasi which is fresh if it is staying in its natural base [when flowers are attached to the tree/plant they would remain fresh], on your divine crown! The thuLasi flower is living gloriously being crowned! is this divinely decorated appearance within the limits of my praise?
- pUvin mEl … – Only when pirAtti (SrI mahAlakshmi) is separated, the decorated flowers would be dried. Her togetherness with emperumAn which is a decoration on top of the decoration (that was explained previously) – is that within the limits of my praise? Oh one who has the divine chest which is the abode of SrI mahAlakshmi who felt the lotus flower to be too hot (in comparison to your divine chest)! If only sIthA pirAtti had ever returned to mithilA after marrying SrI rAma [which never happened], SrI mahAlakshmi would consider leaving his divine chest and returning to the lotus flower which was her birth place.
- en solli yAn vAzhththuvanE – Is this decoration and togetherness singable in praise by me?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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