Divya Prabandam » Thiruvāymozhi » Decade 3 - Kainkaryam (The Desire for Service) » Chapter 1: Dwelling on the beauty of Azhagar - (முடிச் சோதியாய்)

TVM 3.1.10

O Luminous Flame of the Vedic Flower! You are the Lord.

வேத மலர்ச் சுடரே! நீயே தலைவன்

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3022 மறை ஆய நால் வேதத்துள் நின்ற * மலர்ச் சுடரே *
முறையால் இவ் உலகு எல்லாம் * படைத்து இடந்து உண்டு உமிழ்ந்து அளந்தாய் **
பிறை ஏறு சடையானும் * நான்முகனும் இந்திரனும் *
இறை ஆதல் அறிந்து ஏத்த * வீற்றிருத்தல் இது வியப்பே? (10)
TVM.3.1.10
3022 மறையாயநால்வேதத்துள்நின்ற மலர்சுடரே! *
முறையாலிவ்வுலகெல்லாம் படைத்திடந்துண்டு மிழ்ந்தளந்தாய்! *
பிறையேறுசடையானும் நான்முகனுமிந்திரனும் *
இறையாதலறிந்தேத்த வீற்றிருத்தலிதுவியப்பே.
3022 maṟai āya nāl vetattul̤ niṉṟa * malarc cuṭare *
muṟaiyāl iv ulaku ĕllām * paṭaittu iṭantu uṇṭu umizhntu al̤antāy **
piṟai eṟu caṭaiyāṉum * nāṉmukaṉum intiraṉum *
iṟai ātal aṟintu etta * vīṟṟiruttal itu viyappe? (10)
RagamKuṇḍakriya / குண்டக்கிரியா
ThalamĀdi / ஆதி
BhavamSelf
Divya Desam
Simple Translation
3022. My lustrous Lord, You are enshrined in the four Vedas, which do not reveal You to aliens and heretics. You created the worlds, picked them out from deep waters, swallowed them up during the deluge, then spat them out, and spanned them as well. Seen as the Supreme Master, if You are worshipped by Śiva, who sports the crescent moon on his matted locks, Nāṉmukaṉ (Brahmā, the four-headed), and Indra, is it really any wonder?
Explanatory Notes

Brahmā was created by the Lord and all the rest created by Brahmā. And then, it is the Lord who redeemed the worlds from underneath the Oceanic waters, sustained them inside His stomach during the period of deluge and put them back, in position, later on. He also spanned all the worlds in just three strides. It is, therefore, hardly any matter for wonder that His Supremacy is readily realised by those super-eminent personalities created by the Lord Himself, Brahmā, Śiva and Intira, and He is worshipped by them all.

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Word by Word (WBW) Meaning

Words may be rearranged for prose order (Aṉvayam). Read meanings in black continuously for the simplified sense based on the Divyārtha Dīpikai.

மறை ஆய — மறை பொருள்களையுடைய; நால் வேதத்துள் — நான்கு வேதங்களுக்கும்; நின்ற — உட்பொருளாய் நின்ற; மலர்ச் சுடரே — மலர் சோதி வடிவானவனே!; முறையால் — முறைப்படி; இவ்வுலகு எல்லாம் — இவ்வுலகங்களை எல்லாம்; படைத்து இடந்து — படைத்து இடந்து எடுத்து; உண்டு உமிழ்ந்து — உண்டு உமிழ்ந்து; அளந்தாய்! — அளந்துகொண்ட பெருமானே!; பிறை ஏறு — பிறைச்சந்திரனை; சடையானும் — சடையிலுடைய சிவனும்; நான்முகனும் — பிரமனும்; இந்திரனும் — இந்திரனும்; இறை ஆதல் — நீயே எம்பெருமான் என்று; அறிந்து ஏத்த — அறிந்து துதிக்குமாறு; வீற்று இருத்தல் — வீற்று இருத்தல்; இது வியப்பே? — ஆச்சரியமோ?
maṛaiyāya — that which conceals (its meanings for those who are filled with rajas (passion) and thamas (ignorance)); nāl vĕdhaththu — vĕdhams which are four-fold (starting with rig vĕdham etc which reveals its meaning to those who are situated in sathvam (goodness)); ul̤ ninṛa — being the intrinsic essence; malar — having blossomed; sudarĕ! — being in the form of a radiant light; muṛaiyāl — at every (creation) cycle; i — indha- this; ulagellām — worlds; padaiththu — created; idandhu — lifting them up (by entering into the causal ocean); uṇdu — consuming them (during total deluge); umizhndhu — spitting them out again; al̤andhāy — oh one who measured them (so that others cannot claim ownership)!; iṛaiyādhal — being the lord (being revealed by vĕdham only and engaging in creation etc); aṛindhu — knowing thus (about you); piṛai ĕṛu sadaiyānum — rudhra who is engaged in enjoyment and austerity due to having chandrakalā (crescent moon) in his head and having matted hair respectively,; nānmuganum — brahmā (who has all the abilities to engage in creation); indhiranum — indhra (who is the lord of 3 worlds namely svarga lŏka, bhuvar lŏka and bhūlŏka); ĕththa — to take shelter of you (by praising you); vīṛu — being great/distinct (since he is the one who gives shelter to all); iruththal idhu — such stature; viyappĕ — is it surprising?
Detailed Explanation

In this tenth pāśuram, the Āzhvār continues his praise, articulating a profound theological truth with a powerful rhetorical question. He posits, "For You, who are known only through the Vedas and are the undisputed Lord of all, is it in any way surprising that beings such as Brahmā, who were created and bestowed with knowledge by You, should recognize You as Īśvara

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TVM 3.1.9TVM 3.1.11