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 fourth pAsuram – AzhwAr says “Instead of praising emperumAn who would give a reward which is comparable to himself to those who praise him, singing mortal humans who have limited life span will yield petty reward only”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “What is the benefit of praising mortal humans instead of the superior lord of all?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
ennAvadhu? eththanai nALaikkup pOdhum pulavIrgAL!
mannA manisaraip pAdip padaikkum perum poruL
minnAr maNi mudi viNNavar thAdhaiyaip pAdinAl
thannAgavE koNdu sanmam seyyAmaiyum koLLumE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
pulavIrgAL – Oh poets (who know words and their meanings)!
mannA – impermanent (they are not even guaranteed to live until you complete your praises)
manisarai – humans
pAdi – singing their praises
padaikkum – achieve as great reward
perum poruL – of great wealth (based on your desire)
eththanai nALaikkup pOdhum – how long will they be of use?
min Ar – having great radiance
maNi mudi – one who is having precious gem studded crown
viNNavar thAdhaiyai – the supreme lord who is the cause of sustenance for nithyasUris
pAdinAl – if you sing
thannAgavE koNdu – considering you to be fully existing for him
sanmam seyyAmaiyum – eliminate birth (which leads to praising others)
koLLum – will acknowledge
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh poets! How long will the great reward of great wealth which was achieved by singing the praises of impermanent humans, be of use? If you sing [praises of] the supreme lord who is the cause of sustenance for nithyasUris, who is having radiant precious gem studded crown, he will acknowledge the elimination of birth, considering you to be fully existing for him.
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.
- en Avadhu – Nothing will come out [of praising mortal beings]. Are you not praising with expectation of some benefit? But, whatever you desire will not be achieved. So, what is achieved? You will only achieve the lowly nature which was explained in previous pAsuram.
- en Avadhu – You think that you are getting some reward; I think that you are becoming lowly;
How do you say there is no benefit? Don’t you see people singing praises and people rewarding in return for such praises?
- eththanai nALaikkup pOdhum – It is as good as not getting anything [since the reward won’t last long]. If we analyze “the reward was forcefully acquired for the praises”. The cost of bringing people along while praising some one, the loans acquired during the time of preparing/singing the praises [until the reward was given] etc cannot be compensated by the reward.
- pulavIrgAL – Does it match your intelligence? Should you not yourselves know “this is the nature of the poem, this is the reward – whether the poem and the reward match or not”?
- pulavIrgAL – Ones who know the words and meanings [and their worth]!
- mannA manisarai – Should you at least not be getting some small reward? The ones you praise should at least remain until you complete your praises. When you go to submit your praises, some one will come towards you saying as in periya thirumozhi 6.2.5 “avarE mANdAr” (that person has already died).
- pAdip padaikkum perum poruL – AzhwAr accuses them saying “Will Sriya:pathi not give you enough?”.
- min Ar … – Those who praise him are crowned for their praises towards bhagavAn; nithyasUris who have radiant crowns which are precious gem studded. As said in rig vEdham [vishNu sUktham] “… vipanyava: …” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu). They [nithyasUris] are also the ones who provide the assembly to those who praise emperumAn and make emperumAn hear them. They are said in thiruvAimozhi 10.6.11 as “kEttArAr vAnavargaL” (the residents of paramapadham will want to hear thiruvAimozhi again and again as they are not satisfied just hearing it once).
- viNNavar thAdhaiyaip pAdinAl – If the leader of nithyasUris is praised. If the crown is considered as an adjective for bhagavAn, it means “the crown which he adorns to reward the ones who praise him”.
- pAdinAl – This praising itself is a reward.
- thannAgavE koNdu – accepting the praises for himself; Also explained as bhagavAn making the AthmA to resemble bhagavAn himself as said in SrI bhagavath gIthA 14.2 “mama sAdharmyamAgathA:” (acquire my nature), muNdaka upanishath “paramam sAmyamupaithi” (attain the supreme similarity) and periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (emperumAn will bless those who worship him to become similar to him).
- sanmam seyyAmaiyum koLLumE – He will then eliminate the worldly birth which makes one to be submissive and to praise others. The birth in this material realm is the cause for praising worldly people. First he gives the qualities/enjoyment of nithyasUris and then only he removes the connection from this samsAram as an imprisoned prince is first crowned and then his shackles are broken and as SrI vibhIshaNAzhwAn was first crowned [even before the war] and then rAvaNa was killed.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org