SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – ANdAL tells kUdal to unite her with the lord of the two vibhUthis (nithya vibhUthi, the spiritual realm and leelA vibhUthi, the materialistic realm), who incarnated as kaNNan.
pUmagan pugazh vAnavar pORRudhaR
kAmagan aNi vANudhal dhEvaki
mAmagan migu sIr vasudhEvar tham
kOmagan varil kUdidu kUdalE
Word-by-Word Meanings
pU magan – brahmA, who was born in a flower, and
pugazh vAnavar – eminent nithyasUris
pORRudhaRku – to be worshipped and sung about
Am – apt
magan – as the best among all entities
aNi vAL nudhal dhEvaki – dhEvaki, who has a beautiful, radiant forehead, her
mA magan – distinguished son
migu sIr vasudhEvar tham – vasudhEvar who has many distinguished qualities, his
kO magan – kaNNapirAn, his great son
varil – if he comes (to embrace me)
kUdalE – Oh, kUdal!
kUdidu – you agree
Simple Translation
emperumAn is the best among all entities, praised and worshipped by brahmA, who was born in a flower, and nithyasUris, who are eminent. kaNNapirAn is the distinguished son of dhEvaki who has a beautiful and radiant forehead, and vasudhEvar who has many distinguished qualities. If that kaNNapirAn were to come (to embrace me), you agree [by ending up with even number of circles].
vyAkyAnam (Commentary)
pU magan – brahmA, who was born in the lotus flower, sprouting from emperumAn’s navel. Here, mentioning brahmA is symbolic of referring to all the entities in leelA vibhUthi who were created by him.
pugazh vAnavar – lakshmaNa was praised in SrI rAmAyaNam bAlakANdam 18-28 as one who was rich with the wealth of kainkaryam (servitude) “sarvapriyakarasthasya rAmasyApi SarIratha: l lakshmanO lakshmisampannO bahi: prANa ivApara: ll” (lakshmaNa, who has the wealth of servitude, was one who carried out all the affectionate deeds for SrI rAma, more than SrI rAma’s divine form, and was another prANan (soul) for SrI rAma, outside his physical form). nithyasUris are eminent as those having a wealth of servitude, like lakshmaNa. Through this verse, the pAsuram refers to those in nithya vibhUthi.
pORRudhaRku – thaiththirIya samhithai 1-6-12-3 says “nAvEva yAntham ubhayE havanthE” (just as people on both banks [of a river] call out to the boatman who is going in the middle of the river, entities in both the vibhUthis call out to the supreme being). In the same way, all the entities in both the vibhUthis call out and praise the most supreme entity.
aNi vANudhal dhEvaki – dhEvaki who has a forehead, which is beautiful and is radiant, and which does not require a separate ornament [to make it appear beautiful].
mAmagan – since she had indulged in kaNNan a lot, he had grown up with plenty of pride. Those who see him would say that he is not her son, but her brother, since he had such an appearance and power of dominating others. Is it that he had the eminence only through his mother? pAsuram says…
migusIr vasudhEvar tham kOmagan – [kOmagan – lord] he became the lord of vasudhEvar who was full of qualities appropriate for a doting father. kaNNapirAn was unlike SrI rAmapirAn who was controlled by dhaSaratha chakravarthi (emperor), viz. kaNNan controlled vasudhEvar. How did he control vasudhEvar? Since vasudhEvar had qualities of a doting father due to his affection for kaNNan, he was fearful of what harm would befall kaNNan, when he was born, from kamsan. kaNNan told him then “Oh father! Why do you fear? I will take care of kamsan. Have confidence in what I am saying and remain comfortable here”, thus telling vasudhEvar right after his birth as to what he should do.
varil – coming with a gait, typical of both vasudhEvar and nandhagOpan, since he was the son to both of them.
kUdidu kUdalE – you agree [through your positive indication] and unite me with him.
Next, we will consider the 4th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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