Monthly Archives: March 2015

thiruvAimozhi – thaniyans (Invocation)

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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Nammalwar-emperumanar

thaniyan blessed by nAthamunigaL

bhakthAmrutham viswajanAnumOdhanam sarvArththadham srIsatakOpavAngmayam |
sahasrasAkOpanishathsamAgamam namAmyaham dhrAvida vEdhasAgaram ||

word-by-word meanings

bhakthAmrutham – that which is nectarean for the devotees
viswa jana anumOdhanam – that which pleases everyone, that which is accepted by everyone
sarva arththadham – that which can bestow all benedictions (that which contains all essential principles)
sahasra sAka upanishath samAgamam – Being equivalent to the 1000s of branches of upanishadhs
srI satakOpa vAngmayam – filled with nammAzhwAr‘s divine words
dhrAvida vEdha sAgaram – an ocean of dhrAvida (thamizh) vEdham
aham – I am (this servant)
namAmi – worshipping

Simple Translation

I worship this thiruvAimozhi which is nectarean for the devotees (of srIman nArAyaNan), which pleases everyone, which can bestow all benedictions, which is equivalent to 1000s of branches of upanishadhs, which is filled with nammAzhwAr‘s divine words and which is an ocean of dhrAvida (thamizh) vEdham.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • sarvArththadham – Starting with “mikka iRai nilai”  (true nature of supreme lord, etc., which is part of arththa panchakam – the essential 5 principles) upto “mikka vEdhiyar vEdhaththin utporuL niRkappAdi en nenjuL niRuththinAn” (kaNNinuN chiRuth thAmbu 9 – nammAzhwAr establishes the ultimate essence of vEdham in my heart), thiruvAimozhi covers all essential principles.
  • sahasra sAkOpanishath samAgamam – sahasra sAkA – 1000 sAkAs of sAma vEdham. upanishath – chAndhOgya upanishath which is the essence of sAma vEdham. udhgItham  which is the essence of chAndhOgya upanishath.
  • srI satakOpa vAngmayam – As nammAzhwAr himself said in many places as “kurukUrch chatakOpan sol” (AzhwArthirunagari nammAzhwAr‘s words).
  • dhrAvida vEdha sAgaram viswajanAnumOdhanam – thiruvAimozhi is compared to an ocean as ocean is liked by everyone. bhakthas in this world, nithyasUris and mukthAthmAs and bhagavAn himself – everyone likes this prabandham so much.
  • namAmyaham dhrAvida vEdha sAgaram – The (salt) ocean was surrendered to by srI rAma himself. This thiruvAimozhi too is worshippable by everyone – bhakthas perform an anjali (namaskAram) as soon as hearing “kurukUrch chatakOpan” anywhere,
  • thiruvAimozhi and srI rAmAyaNam are beautifully compared and it is established that both the literature ultimately help in freeing oneself from this samsAram to ascend to paramapadham for eternal kainkaryam and bliss.

thaniyan blessed by IswaramunigaL (son of nAthamunigaL)

thiruvazhudhi nAdenRum thenkurukUr enRum
maruviniya vaNporunal enRum
arumaRaigaL anthAdhi seydhAn adi iNaiyE
eppozhudhum sindhiyAy nenjE theLindhu

word-by-word meanings

nenjE! – Oh my mind!
thiruvazhudhi nAdenRum – meditating on the sacred land of AzhwArthirunagari which is known as thiruvazhudhi nAdu
thenkurukUr enRum – meditating on the beautiful thirukkurukUr (AzhwArthirunagari)
maruva iniya vaNporunal enRum – meditating on the most enjoyable and beautiful thAmirabaraNi river
arumaRaigaL – the rare/difficult vEdhams
andhAdhi seydhAn – nammAzhwAr, the one who brought out (the meanings of) such vEdhams in his thiruvAimozhi in andhAdhi format (ending of one pAsuram as the beginning of the next)
adi iNaiyE – the two feet
eppozhuthum – always
theLinthu – with clarity
sindhiyAy – contemplate.

Simple Translation

Oh my mind! Contemplate with clarity on the lotus feet of nammAzhwAr, the one who brought out (the meanings of) the rare/difficult vEdhams in his thiruvAimozhi in andhAdhi format (ending of one pAsuram as the beginning of the next) while meditating on the sacred, beautiful land of AzhwArthirunagari which is known as thiruvazhudhi nAdu and thirukkurukUr and the most enjoyable/beautiful thAmirabaraNi river.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • As said in “gurupAdhAmbujam dhyAyEth” (meditate on the lotus feet of the AchArya), IswaraamunigaL  meditates on the lotus feet of nammAzhwAr with full focus.
  • In vEdham, srIvaikuNtam is explained as the main land and the town on the banks of river virajA. Also, srIman nArAyaNan‘s lotus feet are greatly glorified in upanishaths as in “vishNO: padhE paramE madhva uthsa:“, “thadhvishNO: paramam padham“, etc (vishNu sUktham). Similarly, in thiruvAimozhi, nammAzhwAr too glorified AzhwArthirungari which is the residence of emperumAn who is the full focus of vEdham and thAmirabharaNi river in thiruvAimozhi 4.10.1 – “thirukkurukUrathanuL ninRa AdhippirAn” (AdhinAthan emperumAn who is firmly situated in AzhwArthirunagari), thiruvAimozhi 6.1.10 “thERu nIrppampai vadapAlai thiruvaNvaNdUr” (thiruvaNvaNdUr which is on the  banks of pampA river which has pristine waters) and thiruvAimozhi 7.2.6 “thaNpunalsUzh thiruvarangaththuLLAy” (lying down in srIrangam which is surrounded by cool waters of cauvery river). Similarly, IswaramunigaL also highlights AzhwArthirunagari dhivya dhEsam, thAmirabharaNi river and nammAzhwAr‘s lotus feet because we are focussed on the essence of vEdham which is to focus on nammAzhwAr who is the purest devotee of emperumAn.

thaniyan blessed by sottainambigaL (son of ALavandhAr)

manaththAlum vAyAlum vaNkurugUr pENum
inaththArai allAdhu iRainjEn
dhanaththAlum Edhum kuRaivilEn
endhai sadagOpan pAdhangaL yAmudaiya paRRu

word-by-word meanings

manaththAlum – with mind
vAyAlum – with words
vaNkurukUr pENum – ones who serves/likes AzhwArthirunagari
inaththArai allAdhu – others who are not part of such clan
iranijEn – will not worship
dhanaththAlum – with wealth
Edhum kuRaivilEn – not limited in any sense (why? because)
endhai satakOpan – my master nammAzhwAr
pAdhangaL – lotus feet
yAmudaiya – our
paRRu – refuge/shelter

Simple Translation

I will not worship with my mind/words those who are not part of the clan which serves/likes AzhwArthirunagari as I am not limited by wealth in any sense because my master nammAzhwAr‘s lotus feet are our refuge.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  •  In the previous thaniyans, the principle of worshipping nammAzhwAr is explained. In this thaniyan avoidance of others is emphasised.
  • nammAzhwAr himself says in thiruviruththam 100 “nallAr navil kurukUr” (AzhwArthirunagari where good persons live). These are the ones who have attachment towards nammAzhwAr and thiruvAimozhi.
  • dhanaththAlum Edhum kuRaivilEn – The reason for not supporting others is explained. For those who fully took shelter of the lotus feet of nammAzhwAr as said in sthOthra rathnam 30 “dhanam madhIyam thava pAdha pankajam” (Your lotus feet are my only wealth), everything essential is already there. So, no need to go behind others in need of anything.

thaniyan blessed by ananthAzhwAn

Eyndha perum kIrththi irAmAnusa muni than
vAyndha malarp pAdham vaNangukinREn
Ayndha perum sIrAr satakOpan senthamizh vEdham dharikkum
pErAdha uLLam peRa

word-by-word meanings

Ayndha – not mixed with defects
peru sIr – with best qualities
Ar – filled with, complete in
satakOpan – blessed by nammAzhwAr
senthamizh vEdham – beautiful thamizh vEdham
dharikkum – to behold
pErAdha – not interested in other things
uLLam – mind/heart
peRa – to acquire
Eyndha perum kIrththi irAmAnusa muni than – emperumAnAr who has the most fitting glorious qualities
vAyndha pAdham malar – most qualified lotus feet
vaNangukinREn – I am worshipping

Simple Translation
I am worshipping the most qualified lotus feet of emperumAnAr who has the most fitting glorious qualities to acquire a mind/heart that has no interest in anything other than thiruvAimozhi to behold that beautiful thamizh vEdham that was blessed (spoken) by nammAzhwAr who is filled with the best qualities without the mixing of any defects.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • nammAzhwAr is glorified as the most distinct devotee of emperumAn, being filled with most auspicious qualities and is complete in all manner.
  • Since emperumAnAr is glorified in rAmAnusa nURRanthAdhi 1 as “mARan adi paNindhu uyndhavan” (one who became great by surrendering unto nammAzhwAr‘s lotus feet), he is most devoted to nammAzhwAr and an expert in thiruvAimozhi and other dhivya prabandhams.
  • Such emperumAnAr is worshipped with great devotion to be bestowed with a pristine mind to learn thiruvAimozhi and its meanings. As the AchArya is the one who dispels our ignorance and bestows us a clear mind to learn this highest knowledge, we pray to emperumAnAr to do the same.

thaniyans blessed by bhattar

vAn thigazhum sOlai madhiL arangar vaNpugazh mEl
AnRa thamizh maRaigaL Ayiramum
InRa mudhal thAy satakOpan
moymbAl vaLarththa idhath thAy irAmAnusan

word-by-word meanings

vAn thigazhum sOlai – groves which have trees reaching the sky
madhiL – covered with sapthaprAkAram (seven layers of forts)
arangar – periya perumAL who is lying down in srIrangam
vaNpugazh mEl AnRa – on the most auspicious qualities of
thamizh maRaigaL Ayiramum – 1000 pAsurams which are celebrated as thamizh vEdham
InRa mudhal thAy – first mother who gave birth
satakOpan – nammAzhwAr
moymbAl – with gait/agility
vaLarththa – nurtured
idham thAy – well-wishing mother
irAmAnusan – emperumAnAr

Simple Translation
nammAzhwAr is the first mother who conceived/delivered thiruvAimozhi and the agile emperumAnAr is the well-wishing foster mother to thiruvAimozhi (1000 pAsurams) which is celebrated as thamizh vEdham and which is sung on the most auspicious qualities of periya perumAL who is lying down in srIrangam which is covered with the seven layers of forts and groves which have trees reaching the sky.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • In this thaniyan, it is established that all of thiruvAimozhi is sung on srIranganAthan only. nammAzhwAr himself says in thiruvAimozhi 7.2.11 “mugilvaNNan adimEl sonna sol mAlai Ayiram” (this garland of 1000 pAsurams sung on mugilvaNNan – this padhigam is dedicated for srIranganAthan who is hailed as mugilvaNNan). In the beginning, middle and the end, nammAzhwAr talks about “nArAyaNan” – periya perumAL is glorified (and originally named when being worshipped by srI rAma in ikshvAku dynasty) as nArAyaNan.  Just like all of vEdham is focussed on srIman nArAyaNan, all of thiruvAimozhi is focussed on srIranganAthan. (Note: But different decads are still dedicated to different archAvathAra emperumAns, since it is the same emperumAn who is present in dhivya dhEsams).
  • piLLai lOkam jIyar establishes by relating the 10 main qualities of emperumAn (every centum speaks elaborately about one such quality) to the 10 pAsurams in thiruvAimozhi 7.2 “kangulum pagalum” decad which is specifically dedicated for periya perumAL. In the end, he says just like nammAzhwAr is special over other AzhwArs, namperumAL is special over other archAvathAra emperumAns.
  • Just like kaNNan emperumAn was given birth by dhEvaki pirAtti and raised by yasOdhA pirAtti, thiruvAimozhi was conceived by nammAzhwAr but then nurtured by emperumAnAr. Though dhEvaki gave birth to kaNNan emperumAn, it was yasOdha who fed him, protected him from kamsa and his demoniac assistants and nurtured him. Similarly, though nammAzhwAr had sung thiruvAimozhi, he ascended to paramapadham after a short span. It was emperumAnAr who built a protective fence for thiruvAimozhi by writing srIbhAshyam to dispel the philosophies which misinterpret the meanings of vEdham, becoming a comprehensive expert in thiruvAimozhi, having thirukkurukaippirAn piLLAn write the first commentary, etc – all of these to nurture thiruvAimozhi. yasOdha nurtured pramEyam (goal – emperumAn). emperumAnAr nurtured pramANam (literature – thiruvAimozhi).

mikka iRai nilaiyum meyyAm uyir nilaiyum
thakka neRiyum thadaiyAgith thokkiyalum Uzh vinaiyum
vAzhvinaiyum Odhum
kurugaiyar kOn yAzhin isai vEdhaththiyal

word-by-word meanings

kurugaiyarkOn – the leader of the residents of AzhwArthirunagari
yAzhin isai vEdhaththu iyal – thiruvAimozhi pAsurams which sound like the sweet tunes of vINA (a string instrument)
mikka iRai nilaiyum – the true nature of the supreme lord srIman nArAyaNa
meyyAm uyir nilaiyum – the true nature of the eternal jIvAthmA
thakka neRiyum – the true nature of the most fitting means
thadai Agith thokku iyalum Uzhvinaiyum – the true nature of the hurdles which are in the form of infinite karma (puNya/pApa)
vAzhvinaiyum – the true nature of the ultimate goal
Odhum – speaks.

Simple Translation

The leader of the residents of AzhwArthirunagari is nammAzhwAr. His thiruvAimozhi which sounds like the sweet tunes of vINA speaks about the most important 5 principles – the true nature of the supreme lord srIman nArAyaNa (parmaAthma svarUpam), the true nature of the eternal jIvAthmA (jIvAthma svarUpam), the true nature of the most fitting means (upAya svarUpam), the true nature of the hurdles which are in the form of infinite karma (virOdhi svarUpam), the true nature of the ultimate goal (upEya svarUpam).

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • As said in “prApyasya brahmaNO rUpam … munayascha mahAthmana: vEdha vEdhArththavEdhina: vadhanthi” (the essential 5 principles are spoken by sages, mahAthmAs, etc), satakOpa muni spoke those 5 essential principles (arththa panchakam) in an elaborate manner in thiruvAimozhi.
  • Since it is compared to sAma vEdham, this dhivya prabandham is very melodious to hear and is always sung with music. All of these are explained in AchArya hrudhayam by azhagiya maNavALap perumAL nAyanAr in great detail.
  • arththa panckam is explained elaborately in the commentary. We can see the gist of that here:
    • mikka iRai nilai – As explained in nArAyaNa sUktham “thathvam nArAyaNa: para:” (srIman nArAyaNa – the supreme entity) etc., and in many pAsurams in thiruvAimozhi and other dhivya prabandhams, srIman nArAyaNa is the supreme lord. As thirumazhisai AzhwAr says in nAnmugan thiruvanthAdhi 53 “thiruvillAth thEvaraith thEREnmin thEvu” (I will not consider any one other than srIman nArAyaNa as worshippable), srI mahAlakshmi is also considered as important identity for bhagavAn. That too archAvathAra emperumAn – who is the most approachable form, is established as the ultimate goal.
    • meyyAm uyir nilaijIvAthmA is that which is different from matter, being filled with gyAnam (knowledge) and Anandham (bliss), eternal and fully dependent on bhagavAn just like the body is dependent on the soul. sarIra (body) – sarIri (soul) bhAvam (relationship) is also explained in detail as in “yasya AthmA saIram” (AthmA is body of paramAthmA), thiruvAimozhi 1.2.4 “uLLathum … avanuru” (AthmA is his body/form). The svarUpa yAthAthmyam (essence of jIvAthmA‘s nature) is to reach the stage of being totally dependent on thadhIya (devotees of bhagavAn).
    • thakka neRi – It is the responsibility of the AthmA to protect the body. So, bhagavAn being the parmAthmA is the ultimate upAyam (means) for one being uplifted as he himself says in gIthA 18.66 “mAsucha:”  (do not worry). And when we understand that we are totally subservient to thadhIyas (devotees), they themselvse are the means to uplift us as well – this is upAya yAthAmyam (essence of upAyam).
    • thadaiyAgith thokkiyalum Uzhvinai – This is the hurdle that stops us from reaching the ultimate goal of eternal kainkaryam. The karmA from unlimited births which are carried with us is the main hurdle. Body itself is also explained as main hurdle as it hides/suppresses the true nature of jIvAthmA (being fully knowledgable). virOdhi svarUpa yAthAthmyam (essence of hurdles) is ahankAram and mamakAram. These will engage oneself into serving materialistic persons (for want of wealth, etc) and also lead to bhAgavatha apachAram such as judging a srIvaishNava based on birth etc., and will push us to lowest levels. The cruelty of such apachArams (mainly bhAgavatha apachAram) is explained in thirumAlai 33 “amaravOrangam…” pAsuram etc., in great detail.
    • vAzhvinai – that great life of eternal kainkaryam at the lotus feet of srIman nArAyaNa in paramapadham. It is the act of pure service for bhagavAn‘s pleasure only instead of looking for self interest. Also, as explained in thiruvAimozhi 10.9.11 “andhamil pErinbaththu adiyarOdu irundhamai” (being in unlimited bliss amidst great devotees of emperumAn in paramapadham) is considered as the ultimate goal as well.

pillailokam-jeeyarpiLLai lOkam jIyar

adiyen sarathy ramanuja dasan

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thiruvAimozhi – bhagavath vishayam – thaniyans (Invocation)

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series

srivaishna-guruparamparai

Before beginning the study of thiruvAimozhi meanings (mainly for Idu (eedu) kAlakshEpam, i.e., listening to lectures of Idu vyAkyAnam), it is customary to recollect the contribution of the glorious preceptors who preserved and propagated thiruvAimozhi and its divine meanings. Let us now see these thaniyans (invocatory verses) briefly with the help of the vyAkyAnam provided by piLLai lOkam jIyar.

The first 2 thaniyans glorify the AchAryas who passed the divine meanings of thiruvAimozhi through the paramparA. These two thaniyans were always recited in the beginning of Idu kAlakshEpam by maNavALa mAmunigaL recollecting the great favours done by the AchAryas who preserved and propagated the divine meanings of thiruvAimozhi.

thaniyan blessed by thiruvAimozhip piLLai

nAtham pankajanEthra rAma yamunAvAsthavya mAlAdhArAn
yOgIndhram kurukEsachandhra jalathim gOvindha kUrAdhipau |
bhattAryam nigamAnthayOgi jagadhAchAryau sakrushNadhvayau
vandhE mAdhava padhmanAbha sumana:kOlEsa dhEvAdhipAn ||

Simple translation: I worship nAthamunigaL, uyyakkoNdAr, maNakkAl nambi, yAmunAchArya, thirumAlai ANdAn, srI rAmAnuja who is most dear to thirukkurukaippirAn piLLAn, gOvindhAchArya (embAr) and kUraththAzhwAn, parAsara bhattar, nanjIyar, nampiLLai lOkAchAryar, the two krishNas – periyavAchchAn piLLai and vadakkuth thiruvIdhip piLLai, IyuNNi mAdhavap perumAL (who was named by nampiLLai as madhava in memory of his own AchArya nanjIyar), IyuNNi padhmanAbap perumAL (who is the son of IyuNNi mAdhavap perumAL), nAlUr piLLai (kOla varAhAchArya) and nAlUrAchchAn piLLai (dhEvAdhipa).

thaniyan blessed by maNavALa mAmunigaL

thiruvaruNmAl sEnaimudhali satakOpan nAthamuni sIruyyakkoNdAr maNakkAl nambi chenrAmALavandhAr
gurumAlAdhArar kurukaippirARkku anbAm ethirAsar gOvindhar kUrEsar bhattar vEdhAnthimuni
irukaNNArkku anbudaiya nampiLLai ivar IdaLiththaRku Eyntha mAdhavar paRpanAbar ivar aruLALar
thiruvadi UnRiya dhEvapperumAL kaikkoNdaruLum thirumalai AzhwAr padhangaL munbennuL chErnthanavE

Simple translation: The lotus feet (and the blessings) of srIman nArAyaNan, sEnai mudhaliyAr (vishwawksEnar), nammAzhwAr, nAthamunigaL, uyyakkoNdArmaNakkAl nambi who reformed ALavandhAr, thirumAlai ANdAn, emperumAnAr who is most dear to thirukkurukaippirAn piLLAn, embAr, kUraththAzhwAn, bhattar, nanjIyar who is known as vEdhAnthi muni, nampiLLai who is dear to the two krishNas – periyavAchchAn piLLai and vadakkuth thiruvIdhip piLLai, IyuNNi mAdhavap perumAL who was greatly qualified to receive the Idu vyAkyAnam from nampiLLai, IyuNNi padhmanAbap perumAL, nAlUr piLLai who is known as “aruLALar thiruvadi UnRiyinavar” (one on whose head srI satakOpam (satAri) of srI varadharAjap perumAL was well pressed meaning well blessed, one who pressed on the srI satakOpam of srI varadharAjap perumAL), thiruvAimozhip piLLai who was lovingly accepted by nAlUrAchchAn piLLai (who is the son of nAlUr piLLai) as his sishya have been bestowed on me.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

nammazhwar-madhurakavi-nathamuninammAzhwAr with madhurakavi AzhwAr and nAthamunigaL at either side

  • nAthamunigaL who is originally known as srIranganAtha  – one who considers nammAzhwAr as his master. Just like nammAzhwAr was blessed by srIman nArAyaNan, nAthamunigaL was blessed in turn by nammAzhwAr.
  • pankajanEthra – puNdarikAksha is the most glorious uyyakkoNdAr who preached the principle of saraNAgathi (dhvaya mahA manthram) and dhIrga saraNAgathi (thiruvAimozhi).
  • srI rAma misra – maNakkAl nambi who served his AchArya for 12 years staying along with him.
  • yAmunavAsthavya – yamunaithuRaivar who is also known as ALavandhAr and the dear grand son of nAthamunigaL. While he was engaged in administrative duties of the kingdom won by him through debate, maNakkAl nambi pursued him, reformed him and made him the leader of our sath sampradhAyam.
  • guru mAlAdhAra – mAlAdhArar who is known as thirumAlai ANdAn. He learnt thiruvAimozhi from ALavandhAr and taught that to emperumAnAr. The “guru” attribute here signifies him teaching thiruvAimozhi that too to emperumAnAr himself.
  • yOgIndhram – srI rAmAnuja who established the meanings of thiruvAimozhi firmly. nammAzhwAr is considered as the first  [biological] mother of thiruvAimozhi and emperumAnAr is considered as the foster-mother of thiruvAimozhi. He is also glorified as “mARan adi paNindhu uynthavan” (one who became uplifted due to his great devotion towards nammAzhwAr).

emperumanar_with_sishyasemperumAnAr (srI rAmAnuja) kAlakshEpa gOshti

  • yOgIndhram kurukEsa chandra jalathim – kurukEsa who is known as thirukkurukaippirAn piLLAn who lights up the face (life) of emperumAnAr. emperumAnAr gave him the name of nammAzhwAr, considered him as his abimAna puthra (dear son) and engaged him in the propagation of thiruvAimozhi by ordering him to write the first commentary for thiruvAimozhi which is glorified as 6000 padi.
  • gOvindha kUrAdhipau – embAr and kUraththAzhwAn – both of them were the main visionaries of our sampradhAyam and thus most dear to emperumAnAremperumAnAr consecrated these two as the leaders to propagate prapaththi sAsthram (the principle of total surrender). Also, both of them are mentioned here due to their being the AchAryas of bhattar. embAr instructed dhvaya mahA manthram to bhattar right when he was a new-born (11 days old) child and became the AchArya of bhattar per the orders of emperumAnAr. AzhwAn explains the meaning of thirumanthram to bhattar as explained in thiruvAimozhi 1.2.10 “eNperukkan nalam” pAsuram.
  • bhattAryam – srI parAsara bhattar who is lovingly called as “bhattar“.  As explained in srIrangarAja sthavam 1.49 “srIrangarAja kamalApadha lAlithathvam” by himself, he is the adopted son of srIranganAthan and srIranganAchchiyAr. Also, he is non-different from srI rAmAnuja who said “my disciples should consider bhattar as myself”. He is most attached to thirunedunthANdagam and his words are always in the mood of dhivya prabandham. In all of the vyAkyAnams, bhattar‘s explanations are most-widely seen.

parasara-bhattarbhattar with nanjIyar at his lotus feet

  • nigamAntha yOgi – vEdhAnthimuni who is known as nanjIyar. He was originally named mAdhavAchAryar, an advaitha scholar and was reformed by bhattar at thirunArAyaNapuram. He became a great disciple of bhattar and by the blessings of bhattar, he compiled 9000 padi vyAkyAnam (commentary) for thiruvAimozhi. It is also well established that he performed thiruvAimozhi kAlakshEpam 100 times.
  • jagadhAchArya – As explained in upadhEsa rathinamAlai 51 “thunnupugazhk kandhAdai thOzhappar” pAsuram, nampiLLai is glorified as jagadhAchArya. He had two most glorious disciples vadakkuth thiruvIdhip piLLai and periyavAchchAn piLLai – both named srI krishNa. As explained in his thaniyan, he is “kAruNyapUrNam kalivairi dhAsam” – one who is named “thirukkalikanRi dhAsar” and is filled with compassion. It is only during his period that the commentaries for dhivya prabandham flourished greatly. He was also born on thirumangai AzhwAr‘s thirunakshathram kArthikai month kArthikai star. Just like nammAzhwAr, he is called as nampiLLai. Just like nammAzhwAr is called prathamAchArya, nampiLLai is called lOkAchArya. Just like nammAzhwAr is glorified as “thirunAvIRudaiya pirAn” (the lord who has a strong/valiant tongue), nampiLLai is also called as as vIRudaiyAr (valiant). kandhAdai thOzhappar’s dharma pathni glorifies “nampiLLai is like a special incarnation of AzhwAr who is most dear to perumAL himself”.

nampillai-goshti1nampiLLai kAlakshEpa gOshti

  • sakrushNa dhvayau  – two krishNas (of nampiLLai) – since both periyavAchchAn piLLai  and vadakkuth thiruvIdhip piLLai are most dear to nampiLLai, they are glorified together. Both were bestowed with divine knowledge by nampiLLai.  periyavAchchAn piLLai compiled a vyAkyAnam for thiruvAimozhi named 24000 padi and vadakkuth thiruvIdhip piLLai compiled 36000 padi.
  • mAdhava padhmanAba –IyuNNi mAdhavap perumAL (mAdhavAchArya), dear sishya of nampiLLai, who was named after nanjIyar‘s original name mAdhava by nampiLLai himself. In his thaniyan, he is glorified as the recipient of nampiLLai‘s compassion and has pristine knowledge due to hearing the divine meanings of thiruvAimozhi (which is glorified as dhramidOpanishadh) from nampiLLai. The history of his receiving the manuscripts of Idu vyAkyanam is explained in upadhEsa raththina mAlai 48th pAsuram “sIrAr vadakkuth thiruvIdhip piLLai“. vadakkuth thiruvIdhip piLLai documented the Idu vyAkyAnam based on lectures delivered by nampiLLai, without his permission. Finding this out, nampiLLai becomes upset initially, but then realizes the great effort put in by vadakkuth thiruvIdhip piLLai in scribing the lectures as they are and appreciates him greatly. Yet, nampiLLai says, it is not the right time to release this vyAkyAnam and hands over the same to IyuNNi mAdhavap perumAL asking him to preserve the same carefully and teach it to very qualified sishyas only. The history of Idu vyAkyAnam is already documented at http://guruparamparai.wordpress.com/2013/04/21/eeynni-madhava-perumal/. padhmanAba is the son of IyuNNi mAdhavap perumAL. mAdhavap perumAL taught Idu vyAkyAnam to his son padhmanAbap perumAL and instructs him to teach it carefully to qualified persons only. padhmanAbap perumAL preserves the manuscripts with great care, keeping them in his kOyilAzhwAr (thiruvArAdhanam) and worshipping it.
  • sumana:kOlEsa – kOlEsa who is known as kOla varAhap perumAL and nAlUr piLLai served padhmanAbap perumAL greatly with the desire to learn Idu vyAkyAnam. padhmanAbap perumAL brought him over to pEraruLALan (srI varadharAjap perumAL) once to get his permission. When archaka presents him srI satakOpam, nAlUr piLLai presses on that (thus becoming to be known as “aruLALar thiruvadi UnRinavar”  – one who pressed on the srI satakOpam of dhEvap perumAL)) to hint his desire to emperumAn. Knowing his desire, emperumAn speaks through the archaka and orders padhmanAbap perumAL to teach Idu vyAkyAnam to nAlUr piLLai. Thus, it is by the mercy of srI varadharAjap perumAL that thiruvAimozhi and its vyAkyAnam were greatly nurtured. It is important to note that srIvachanabhUshaNam (which is the essence of thiruvAimozhi) was also nurtured and propagated by dhEvap perumAL only. Since nAlUr piLLai received this knowledge through great efforts for the benefit of everyone, he is called as sumana: (pleasing to all) kOlEsa.
  • dhEvAdhipAn – dhEvAdhipa is nAlUrAchchAn piLLai. nAlUr piLLai names him as dhEvap perumAL at his birth showing his gratitude towards dhEvap perumAL for his favours. nAlUrAchchAn piLLai grows up to be great in gyAnam, bhakthi, etc. nAlUr piLLai then teaches the divine meanings of thiruvAimozhi to nAlUrAchchAn piLLai. When thirumalai AzhwAr (thiruvAimozhip piLLai) visits kAnchIpuram, nAlUr piLLai and nAlUrAchchAn piLLai are also present in the assembly. They find out about thiruvAimozhip piLLai‘s glories and nAlUr piLLai at once wants to teach him the divine meanings of thiruvAimozhi. When he was blessed with srI satakOpam of perumAL, he again presses on that. emperumAn, knowing his desire, speaks through the archaka and orders that thiruvAimozhip piLLai learns thiruvAimozhi meanings from nAlUr piLLai. nAlUr piLLai sights his old age and inability to fully justify the orders of emperumAn. emperumAn then says, nAlUrAchchAn piLLai is as good as nAlUr piLLai himself and thus he can teach the same to thiruvAimozhip piLLai. Thus, thiruvAimozhip piLLai learns Idu vyAkyAnam from nAlUrAchchAn piLLai.
  • Thus, these two thaniyans are recited by periya jIyar (maNavALa mAmunigaL) regularly. In addition to the above AchAryas, piLLai lOkAchAryar who blessed us the essence of thiruvAimozhi Idu vyAkyAnam in his srIvachana bhUshaNam, sAra sangraham, etc., nAyanArAchchAn piLLai who is the son of periyavAchchAn piLLai and who nurtured 24000 padi vyAkyAnam, vAdhi kEsari azhagiya maNavALa jIyar who explained word-by-word meanings of thiruvAimozhi in his 12000 padi vyAkyAnam and azhagiya maNavALap perumAL nAyanAr who revealed AchArya hrudhayam are also meditated upon. This is why, their thaniyans are also recited subsequently.
  • maNavALa mAmunigaL explained the full history of Idu vyAkyAnam in his upadhEsa raththina mAlai pAsurams 48 and 49. We can observe father-son duo becoming AchArya-sishya with respect to learning thiruvAimozhi meanings from the lives of kUraththAzhwAnbhattar, periyavAchchAn piLLai – nAyanAr AchchAn piLLai, vadakkuth thiruvIdhip piLLaipiLLai lOkAchAryarIyuNNi mAdhavap perumAL – IyuNNi padhmanAbap perumAL and nAlUr piLLainAlUrAchchAn piLLai.
  • Subsequently, maNavALa mAmunigaL learnt these thiruvAimozhi meanings in detail from thiruvAimozhip piLLai and other dhivya prabandhams and sustained himself by constantly meditating, speaking and preaching it. It is only after mAmunigaL‘s appearance that thiruvAimozhi became world renowned by constant preaching of the same.  That is why srIranganAthan ordered him to lecture on Idu vyAkyAnam in front of him for a whole year and he himself submitted “srIsailEsa dhayApAthram” thaniyan honouring him as his own AchArya. He also propagated thiruvAimozhi and its Idu vyAkyAnam through his sishyas paravasthu pattarpirAn jIyar, ponnadikkAl (thOthAdhri) jIyar, kOyil kandhAdai aNNan et al.

pillailokacharyar-nayanar-thiruvaimozhipillai-mamunigalpiLLai lOkAchAryar, nAyanAr, thiruvAimozhip piLLai, mAmunigaL

  • paravasthu pattarpirAn jIyar compiles a beautiful grantham named “anthimOpAya nishtai” which brings out the essence of thiruvAimozhi. He also teaches meanings of thiruvAimozhi and other dhivya prabandhams to his sishyas such as madhurakavi dhAsaraNNan et al.
  • ponnadikkAl jIyar (vAnamahAdhri yOgi) teaches the meanings of thiruvAimozhi and other dhivya prabandhams to his own sishya rAmAnujam piLLai and kOyil aNNan‘s sishya sudhdha sathvam aNNan fully. They in turn teach the same to their sishyas.
  • kOyil aNNan, according to the orders of his AchArya (mAmunigaL), teaches the same to jIyar nAyanAr (who is the pUrvAsrama grand-son of mAmunigaL).
  • prathivAdhi bayankaram aNNA, who is known as vEdhAnthAchArya and came to be known as  srIvaishNava dhAsa and one who identifies himself fully as the sishya of mAmunigaL also teaches Idu vyAkyAnam and srI bhAshyam to pattarpirAn jIyar‘s sishya thiruppathi azhagiya maNavALa jIyar et al.
  • Thus, many copies of Idu vyAkyAnam manuscripts were made and greatly preached by many AchAryas to their respective sishyas.

Subsequently we will see the thaniyans of AchAryas who directly propagated thiruvAimozhi by writing vyAkyAnams, etc.

dhrAvidAgama sAragyam rAmAnuja padhAsritham
ruchiram kurukEsAryam namAmi sirasAnhavam

I worship kurukEsAchArya (everyday) who is a well-versed in the essence of dhrAvida vEdham, who took shelter of srI rAmAnuja’s lotus feet and who is most intelligent.

namO vEdhAntha vEdhyAya jagan mangaLa hEthavE
yasya vAgAmruthAsAra bhUritham bhuvana thrayam

My obeisances belong to vEdhAnthi nanjIyar whose nectarean words have filled the 3 worlds and who brings auspice  to all 3 worlds.

vEdhAntha vEdhya amrutha vArirAsEr
vEdhArtha sAra amrutha pUramagryam
AdhAya varshantham aham prapadhyE
kAruNya pUrNam kalivairidhAsam

I take shelter of kalivairidhAsar (nampiLLai) who extracted (and is teaching) the glorious essence of the nectarean vEdham from vEdhAnthi nanjIyar who himself is an ocean of nectarean principles, who is filled with mercy (like a cloud filled with water).

srImath krishNa samAhvAya namO yAmuna sUnavE
yath katAkshaika lakshyANam sulabha: srIdharas sadhA

My salutations belong to srI krishNa (periyavAchchAn piLLai) who is the son of yAmunAchArya and by whose mercy srIman nArAyaNan is easily attainable.

sri krishna pAdha pAdhAbjE namAmi sirasA sadhA
yath prasAdha prabhAvEna sarva sidhdhirabhUnmama

I constantly bow down at the lotus feet of srI krishNa (vadakkuth thiruvIdhip piLLai) through whose mercy I acquired knowledge, devotion, detachment, etc.

lOkAchArya guravE krishNa pAdhasya sUnavE
samsAra bhOgi santhashta jIva jIvAthavE nama:

I offer my obeisances to piLLai lOkAchAryar who is the son of srI krishNa (vadakku thiruvIdhi piLLai), who has a fully qualified AchArya, who is the medicine for the jIvAthmAs who are bitten by the poisonous snake called samsAram.

sruthyarthasArajanakam smruthibAlamithram
padhmOllasadh bhagavadhangri purANabhandhum
gyAnAdhirAjam abhayapradharAja sUnum
asmath gurum paramakAruNikam namAmi

I worship my most merciful AchAryan who extracts the essence of vEdham, who is like a sun for the lotus of smruthi, who is eternally related to the lotus feet of srIman nArAyaNan, who is an emperor of knowledge and is the dear son of abhyapradha rAjar (periyavAchchAn piLLai).

dhrAvidAmnAya hrudhayam guruparvakramAgatham
ramyajAmAthrudhEvEna dharsitham krishNasUnunA

azhagiya maNavALap perumAL nAyanAr who is the son of srI krishNa (vadakkuth thiruvIdhip piLLai) revealed the divine meanings of thiruvAimozhi (nammAzhwAr’s divine heart) which are received through the AchArya paramparai.

sundharajAmAthrumunE: prapadhyE charaNAmbhujam
samsArArNava sammagna janthu santhArapOthakam

I surrender unto the lotus feet of vAdhi kEsari azhagiya maNavALa jIyar whose lotus feet are like a boat that will deliver the jIvAthmAs who are drowning in the ocean of samsAram.

Note: Though piLLai lOkAchAryar, nAyanArAchchAn piLLai azhagiya maNavALap perumAL nAyanAr and vAdhi kEsari azhagiya maNavALa jIyar are not directly involved in propagating Idu vyAkyAnam, their thaniyans are recited due to their contribution to the propagation of thiruvAimozhi. Their contributions have been previously explained.

namOsthu dhEvarAjAya chathurgrAma nivAsinE
rAmAnujArya dhAsasya suthAya guNasAlinE

I offer my obeisances to dhEvarAjar (nAlUrAchchAn piLLai) who lives in chathurgrAma (nAlUr), who is the son of rAmAnujArya (another name of nAlUr piLLai) and who is filled with auspicious qualities.

nama srIsailanAthAya kunthI nagara janmanE
prasAdhalabdha parama prApya kainkaryasAlinE

My obeisances belong to srIsaila nAtha (thirumalai AzhwAr – thiruvAimozhip piLLai) who was born in kunthI nagar, one who achieved the ultimate kainkaryam (by the grace of his AchAryan). Originally named thirumalai AzhwAr (srIsailEsa), due to his extreme attachment towards thiruvAimozhi, he comes to be known as thiruvAimozhip piLLai. nammAzhwAr, stayed in malayALa (kEraLa) nAdu for 60 years along with namperumAL et al., during mughal invasion, after which they all arrived at thirukkaNAmbi. thiruvAimozhip piLLai, then located AzhwArthirunagari which had become fully forested, cleared the woods, re-constructed the temple and re-established the temple worship properly.

srIsailEsa dhayA pAthram dhIbhakthyAdhi guNArNavam
yathIndhra pravaNam vandhE ramya jAmAtharam munim

srisailesa-thanian-small

I glorify azhagiya maNavALa mAmunigaL who is the target of thirumalai AzhwAr’s mercy, who is an ocean of auspicious qualities such as knowledge, devotion etc. and who is greatly attached to yathIndhra (srI rAmAnuja). mAmunigaL took shelter of thiruvAimozhip piLLai‘s lotus feet, learnt all of dhivya prabandham from him and wanted to share this great wealth of knowledge with everyone. Understanding his desire, namperumAL ordered through his archakas to have mAmunigaL perform Idu kAlakshEpam (along with other vyAkyAnams) in front of his main sanctum in srIrangam. periya perumAL being very pleased with mAmunigaL‘s command over thiruvAimozhi and Idu vyAkyAnam honours him with the title “muppaththARAyirap perukkar” (one who nurtures/nourishes Idu 36000 padi vyAkyAnam). He himself also submits this “srIsailEsa dhayApAthram” thaniyan in glorification of mAmunigaL.

pillailokam-jeeyarpiLLai lOkam jIyar

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gyAna sAram 37 – poruLum uyirum

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gyAna sAram

Previous pAsuram

                                                                         37th pAsuram

images

In this pAsuram, svAmi aruLALa perumAL emberumAnAr says that perumAL sriman nArAyaNan resides in the heart of those who regard their wealth, soul, body etc., as their AchAryan’s.

 thamizh:

“பொருளும் உயிரும் உடம்பும் புகலும்
 தெருளும் குணமும் செயலும் – அருள்புரிந்த
 தன்னாரியன் பொருட்டாச் சங்கற்பம் செய்பவர் நெஞ்சு
 எந்நாளும் மாலுக்கிடம்.”

English:

“poruLum uyirum udambum pugalum
theruLum guNamum seyalum aruL purindha
thanAriyan poruttA changaRpam seybavar nenju
ennALum mAlukku idam”

Verbatim Meanings:

mAlukku perumAL sriman nArAyaNan
ennALum always
idam resides
nenju in the heart of
changaRpam seybavar who regard
poruLum their wealth
uyirum their life (i.e., one’s soul)
udambum their body
pugalum their place of dwelling
theruLum their knowledge
guNamum their good qualities and
seyalum their deeds as
thanAriyan poruttA none other than his AchAryan’s, who
aruL purindha accepted this disciple out of extreme compassion

 

Explanation:

poruLum: All the material wealth of a disciple

uyirum: A disciple’s life

udambum:  A disciple’s body

pugalum A disciple’s place of dwelling (house etc.,)

theruLum A disciple’s knowledge

guNamum A disciple’s good characters like humility and the like.

Seyalum A disciple’s entire gamut of activities

aruL purindha thanAriyan poruttA: Here, AchAryan is being described. He is a person who does not ask anything in return for an action, does not look out for anything to be done as a requirement. Without demanding anything, out of sheer compassion, he showers his causeless grace on his disciple.

changaRpam seybavar nenju: With respect to such an AchAryan, if a disciple regards his everything including the likes of wealth, body, home, knowledge, good character and deeds, then such a person becomes the place of residence for perumAL.

ennALum mAlukku idam: perumAL resides in the heart of such a person aforementioned. HE does not resides momentarily but forever.

If a disciple were to regards his everything as AchAryan’s, then this pure thought makes perumAL extremely happy that HE resides there permanently. madhurakavi AzvAr was an AzhVar who did not know anyone except his AchAryan, namely svAmi nammAzhvAr. This could be seen from his own phrase “thevu maRRaRiyEn”, which means that he knew no god apart from his AchAryan. Going by his own phrase “annaiyAi aththanAi ennai Andidum thanmayAn satakOpan en nambiyE”, he regarded nammAzhvar as everything. kaNNan relishes being in the heart of such a devotee who has a pure heart . The heart of such an AzhvAr who knew no god apart from sriman nArAyaNan become the permanent place of dwelling for kaNNAn. svAmi aruLALa perumAL emberumAnAr, who is the author of this grantham called gyAna sAram, is being celebrated as “theruLArum madhurakavi nilai theLindhOn vAzhiye”. Hence, we could see his love and regards for his AchArya, namely svAmi emberumAnAr. sri Andal also was of this same elite league. We can infer this from her nAchiyAr thirumozhi pAsuram, “villupudhuvai vittuchithar thangaL thevarai  valla parisu varuviparEL adhu kAndumE (nAchiyAr thirumozhi 10-10).

gyAna sAram 36 – villAr maNikozhikkum

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Previous pAsuram

                                                                         36th pAsuram

nammalwar-final

 thamizh:

“வில்லார் மணி கொழிக்கும் வேங்கடப் பொற்குன்று முதல்
 செல்லார் பொழில் சூழ் திருப்பதிக -ளெல்லாம்
 மருளாம் இருளோட மத்தகத்துத் தன்  தாள்
 அருளாலே வைத்தவவர்.”

English:

“villAr maNikozhikkum vEnkata poR kunRu mudhal
sellAr pozhil sUzh thiruppadhigaL ellAm
maruLAm iruLOda mathagathu than thAL
aruLAlE vaiththa avar”

Synopsis:

For a sishya who has taken refuge under his great AchAryan, his AchAryan’s lotus feet is itself the 108 divya desam. This point is being stated in this pAsuram.

Verbatim Meanings:

avar AchAryan out of
aruLAlE compassion
Vaithu places
than thAL His divine lotus feet on
Mathagathu top of his disciple (sishyan) head that
Oda dispels
maruLAm iruL darkness due to ignorance; Hence, this disciple does not have to go to
thiruppadhigaL ellAm any of the 108 divya desams (divine abodes of sriman nArAyaNan in this earth)
poR kunRu mudhal including the likes of the beautiful thirumalA hill which is in
vEnkatam in ThiruvEnkatam that
kozhikkum pours in
villAr bright, resplendent and
maNi highly valuable jewel and is a
sellAr place where clouds congregate
sUzh and are surrounded by
pozhil beautiful gardens

Explanation:

villAr manikozhikkum: “vil” would mean bright and “Ar” represents excess. Thus “villAr” collectively means excessively bright. The “excessively bright” is used as an adjective for the jewels.

nanmaNi vaNNanUr Aviyum kOLariyum
pon maNiyum muthamum pUmaramum – panmaNi
nIrOdu porudhugaLum kAnamum vAnaramum
vEdumudai vEngadam                                                                      (nAnmugan thiruvandhAdhi #48)

In this pAsuram by thirumazhisai AzhvAr, we can see the description of thiruvEnkatam. It is a place where yAzhis (a breed between lion and elephant), lions, jewels, pearls, precious metals can be found in copious amounts. In addition to it, the waterfalls in this place bring with them enormous quantities of jewels and trees with flowers. The waterfalls are in forests where there are lot of jungle animals and hunters. The similarity in description of thiruvEnkatam between these two pAsurams is to be noted.

vEnkata poR kunRu mudhal: Divyadesam including the likes of thiruvEnkatam which is in the beautiful thirumala hills surrounded by gorgeous nature.

sellAr pozhil sUzh: This place called “thiruvEnkatam” is surrounded by garden where the clouds hover over them. This goes ahead to mean that the hills are so lofty that the clouds are within touchable distance.

thirupadhigaL ellAm: All the 108 divya desams of perumAL are places where HE happily manifests HIMSELF.

maruLAm iruLOda mathagathu than thAL: This phrase means that the darkness characterized by ignorance quickly runs off.

aruLAlE vaiththa avar: A guru is a person who, out of his extreme compassion for his disciple, keeps his divine lotus feet on the head of the latter. The word “aruLAlE” would mean that the guru has kept his lotus feet without any cause. One may question if the work done by the disciple towards guru, can be taken as a precursor for the guru to keep his lotus feet on him. However, that is not the case as he does not expect anything. He keeps his lotus feet just out of compassion and so does not need anything form the disciple. Rather he does it for protecting him. “thiruveEnkatam” is used as a representative in this pasuram and hence the likes of paramapadham, thirupArkadal etc. It is not just that but would also includes the vibhava forms of perumAL like rAmA, krishnA, antharyAmi form wherein HE resides insides each one of us. Thus, to a sishya, all the five places where perumAL manifests HIMSELF (para, vyOha, vibhava, antharyAmi and archai) are nothing but Acharyan’ lotus feet. This point was what explained in srivachanabhUshanam that talks about the qualities of a disciple. The choornikai of interest is “pAttu kEtkum idamum, kUppidu kEtkum idamum, kudhitha idamum, vaLaitha idamum, Uttum idamum ellAm vagutha idamE enRu irukka kadavan” (chUrnikai #450). The meaning of this is as follows:

pAttu kEtkum idamum = paramapadham
kUppidu kEtkum idamum = thirupArkadal
kudhitha idamum = incarnations including the likes of rAma, kaNNa etc.,
vaLaitha idamum = antharyAmithvam (the quality by which HE manifests inside all soulds inside us)
Uttum idamum = temples where HE manifests himself through the idol form
ivai ellAm enRu irukka kadavan = these five are to be treated as
vagutha idamE = AchAryan’s lotus feet.

The qualities of a good disciple is nothing but to treat his guru’s feet as everything including these aforementioned five manifestations of perumAL. So, one should regard his guru as the place where perumAL manifests HIMSELF.

This point can also be found in irAmAnusa nUtRRandhAdhi pAsuram #105:

iruppidam vaikuntham vEnkatam mAlirunchOlai enRum
porupudam mAyanukku enbar nallOr avai thannodum vandhu
iruppidam mAyan irAmAnusan manathinRavan vandhu
iruppidam enRan idhayathuLLE thanaku inbuRavE

 

ஞான ஸாரம் 37 – பொருளும் உயிரும்

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ஞான ஸாரம்

முந்தைய பாசுரம்

                                                                     37-ஆம் பாட்டு

முன்னுரை:

பணம், உயிர், உடல் முதலான அனைத்தும் அச்சார்யனுடைய சொத்தாக நினைத்திருப்பாரது மனம் இறைவனுக்கு எந்நாளும் இருப்புடமாகும் என்கிறது இப்பாடல்.

images

“பொருளும் உயிரும் உடம்பும் புகலும்
 தெருளும் குணமும் செயலும் – அருள்புரிந்த
 தன்னாரியன் பொருட்டாச் சங்கற்பம் செய்பவர் நெஞ்சு
 எந்நாளும் மாலுக்கிடம்.”

பதவுரை:

பொருளும் தன்னுடைய செல்வமும்
உயிரும் தன்  உயிரும்
உடம்பும் தன்  உடம்பும்
புகலும் தன்  குடியிருப்பும்
தெருளும் தன் அறிவும்
குணமும் தன்னுடைய நற்பண்புகளும்
செயலும் தான் செய்யும் அனைத்துக் காரியங்களும்
அருள் புரிந்த தன்னைச் சீடனாக ஏற்றுக் கருணை காட்டிய
தன்னரியன் பொருட்டா தன்னுடய ஆச்சாரியனுக்கு உடமையாக
சங்கற்பம் செய்பவர் எண்ணி இருப்பவர்
நெஞ்சு இதயம்
எந்நாளும் எக்காலத்திலும்
மாலுக்கு பகவானுக்கு
இடம் உறையுமிடமாகும்.

விளக்கவுரை:

பொருளும்: தனக்குரிய அனைத்துச் செல்வங்களும்

உயிரும்: தன்னுடைய மூச்சும்

உடம்பும்: தன்னுடைய சரீரமும்

புகலும்: தன்னுடைய குடியிருப்பும்

தெருளும்: தன்னுடைய கல்வி அறிவும்

குணமும்: தன்னிடமுள்ள அடக்கம் முதலிய நற்குணங்களும்

செயலும்: தான் செய்யும் அனைத்துச் செயல்பாடுகளும் இவற்றை எல்லாம் அருள் புரிந்த தன் ஆரியன் பொருட்டா: அதாவது காணிக்கை கொடுத்தல் , பணிவிடை செய்தல் முதலிய எதையும் எதிர் நோக்காமல் தன்னிடம் கருணை காட்டித் தன்னைச் சீடனாக ஏற்றுத் தனக்கு மந்திரங்களை உபதேசம் செய்த ஆச்சார்யனுக்குச் சொந்தமானதாக

சங்கற்பம் செய்பவர் நெஞ்சு:  எப்பொழுதும் எண்ணி இருப்பவர் இதயம்

எந்நாளும் மாலுக்கிடம்: எல்லாக் காலமும் பகவானுக்கு விருப்பத்துடன் உறையுமிடமாகும் சீடன் தன்னுடைய எல்லாவற்றையும் தன்னுடைய ஆச்சார்யனுக்கு உடமையாகும் என்று எண்ணுவதால் இத்தகைய தூய நெஞ்சு இறைவனுக்கும் விரும்பி உறையுமிடமளிக்கிறது . மதுரகவி   ஆழ்வார் நம்மாழ்வாரை ஆச்சார்யனாக அடைந்தவர்.அவரைத் தவிர ” தேவு மற்று அறியேன்: என்று வேறு தெய்வத்தை அறியாதவராக இருந்தார். அன்னையாயத்தனா என்னை யாண்டிடும்   தன்மையான் சடகோபனென் நம்பியே” என்று அனைத்தும் நம்மாழ்வாரே என்று வாழ்ந்தவர். அத்தகைய தூய ஆச்சார்ய அன்புடயவரது இதயத்தைத் தனக்கு இருப்பிடமாகக் கண்ணன் விரும்பினான். தேவு மற்று அறியாத இவருடைய இதயம் தேவபிரானுக்கு உகந்து உரைஉமிடமாகும் என்ற கருத்துச் சொல்லப்பட்டது. “தெருளாகும் மதுரகவி நிலை தெளிந்தோன் வாழியே” என்று இந்நூலாசிரியர் போற்றப்பட்டவர். அதனால் இவருடைய ஒழுக்க நெறியான குருபக்தியும் குறிப்பாக உய்த்துரைக்கபடுகிறது.  ஸ்ரீ ஆண்டாள் நிலையும் இதுவாகவே சொல்லப்பட்டுள்ளது. “வில்லிபுதுவை விட்டுசித்தர் தங்கள் தேவரை வல்ல பரிசு வருவிப்பரேல் அது காண்டுமே” (நாச்சியார் திருமொழி 10-10) என்று கூறியது காண்க.

ஞான ஸாரம் 36 – வில்லார் மணி

Published by:

ஞான ஸாரம்

முந்தைய பாசுரம்

                                                                     36-ஆம் பாட்டு

முன்னுரை:

நற்சீடனாய் நல்லாசிரியனிடம் மிக்க அன்புடயவனாய் இருப்பவனுக்கு அனைத்து திவ்ய தேசங்களும் தன ஆசார்யனேயன்றி வேறில்லை என்று கூறப்படுகிறது.

nammalwar-final
“வில்லார் மணி கொழிக்கும் வேங்கடப் பொற்குன்று முதல்
 செல்லார் பொழில் சூழ் திருப்பதிக -ளெல்லாம்
 மருளாம் இருளோட மத்தகத்துத் தன்  தாள்
 அருளாலே வைத்தவவர்.”

பதவுரை:

வில்லார் ஒளி நிறைந்த
மணி ரத்தினங்களை
கொழிக்கும் குவித்துத் தள்ளும்
வேங்கடம் அழகிய திருமலை முதலான
செல்லார் மேகங்கள் வந்து படிகின்ற
பொழில் சோலைகளாலே
சூழ் சூழப்பட்ட
திருப்பதிகள் எல்லாம் திவ்ய தேசங்கள் எல்லாம்
மருளாம்  இருள் அறியாமையாகிற இருளை
ஓட விரைவில் அகலும்படி
மத்தகத்து சீடன் தலைமேல்
தன்தாள் தம்முடைய திருவடிகளை
அருளாலே மிக்க கருணையினாலே
வைத்த வைத்து அருளின
அவர் ஆசார்யரான அவரே ஆவார்

விளக்கவுரை:

வில்லார்  மணி கொழிக்கும்   – வில்-ஒளி ஆர் -மிகுதி-ஒளி மிகுந்த ரத்தினங்களை

     ” நன்மணி வண்ணனுர் ஆவியும் கோளரியும்
       பொன்மணியும் முத்தமும் பூமரமும் – பன்மணி
       நீரோடு பொருதுருளும் கானமும் வானரமும்
       வேடுமுடை வேங்கடம்.”                                          (நான்முகன் திருவந்தாதி – 48)
என்ற திருமழிசைப்பிரான் பாடலில் யாழிகளையும் சிங்கங்களையும் பொன், ரத்தினம்,முத்து முதலிய பொருட்களையும் மற்றும் அனேக மணிகளையும் பூமரங்களையும் இழுத்துக்கொண்டு புரண்டு விழுகின்ற அருவிகளோடு காடுகளையும் வானரங்களையும் வேடர்களையும் உடைய திருவேங்கடம் என்று உரைத்ததை இங்கு ஒப்பு நோக்குக.

வேங்கடப் பொற்குன்று முதல்:  இவ்வாறு சிறப்பிக்கப் படுகின்ற திருவேங்கடம் என்ற பெயர் கொண்டதாய் எல்லா இயற்கைகளாலும் மிக அழகான திருமலை முதலான

செல்லார் பொழில் சூழ்: உயர்ந்து நிற்பதால் மேகங்கள் வந்து படியும்படி இருக்கும் சோலைகளாலே சூழ்ந்த (செல்-மேகம்-ஆர்த்த-படிதல்)

திருப்பதிகள் எல்லாம்: பகவான் உகந்து எழுந்தருளியுள்ள திவ்ய தேசங்களெல்லாம்

மருளாம்  இருளோட: அறியாமையாகிற இருள் விரைவில் அகல

மத்தகத்துத்தன் தாள் அருளாலே வைத்த அவர்: சீடனது முடியில் தன்னுடைய திருவடிகளைத் தம்முடைய கருணையினாலே வைத்தருளின குருவானவர் அருளாலே வைத்தார் என்றதால் இதற்கு காரணம் எதுவுமில்லை என்பதாம். சீடனது பணிவிடை முதலியவற்றைக் காரணமாகச் சொல்லலாமல்லவா? அப்படி எதையும் எதிர்பார்த்து அருளவில்லை என்பது கருத்து. இங்கு திருமலை முதலான அர்ச்சா ஸ்தலங்களைக் குறிப்பிட்டது ஏனைய பரமபதம், பாற்கடல் முதலிய இடங்களைக் கூட்டிகொள்ளவேணும்   என்பது குறிப்பு.ஆகவே பகவான் எழுந்தருளியுள்ள பரமபதம், திருப்பாற்கடல், இராமன், கண்ணன் முதலிய விபவ அவதாரங்கள், எல்லாப் பொருள் உள்ளும் மறைந்திருக்கும் அந்தர்யாமித்வம் ஆகிய ஐந்து நிலைகளும் அடங்கும். ஆக இவ்வைந்து நிலைகளும் தனக்கு ஆச்சார்யனே என்று இருக்க வேண்டும் என்பது கருத்து. இக்கருத்தை சீடனிலக்கணம் சொல்லும் ஸ்ரீவசனபூஷணத்தில் ” பாட்டுக் கேட்குமிடமும் கூப்பீடு கேட்குமிடமும் குதித்த இடமும் வளைத்த இடமும் ஊட்டுமிடமும் எல்லாம் வகுத்த இடமே என்றிருக்கக் கடவன்” என்று கூறப்பட்டுள்ளது ஒப்பு நோக்குக.

இதன் பொருள்,

பாட்டுக் கேட்குமிடம்    – பரமபதம்
கூப்பீடு கேட்குமிடம்     – திருப்பாற்கடல்
குதித்த இடம்                – இராமன், கண்ணன் முதலிய விபவ அவதாரங்கள்
வளைத்த இடம்             – அந்தர்யாமித்வம் (உள்ளும் புறமும் உளனாயிருத்தல்)
ஊட்டுமிடம்                 – விக்ரஹ வடிவில் எழுந்தருளி சேவை கொடுக்கும் திருக்கோயில்கள்
இவையெல்லாம்           – இவ்வைந்து நிலைகளும் ஆச்சார்யனே என்று இருக்க வேண்டும்
வகுத்த இடம்                – ஆச்சார்யன் என்பதாம்

108 திருத்தலங்களும் மற்றும் பகவான் எழுந்தருளியுள்ள அனைத்து இடங்களும் ஆச்சார்யனே என்று இருப்பதுவே நற் சீடனிலக்கணமாகும் .இதனால் அச்சர்யனை பகவான் எழுந்தருளி இருக்கும்  இடங்களுக்கு ஒப்பாகக் கருத வேண்டும் என்பது கருத்து.

    “இருப்பிடம் வைகுந்தம் வேங்கடம் மாலிருஞ்சோலைஎன்னும் 
       பொருப்பிடம் மாயனுக் கென்பர் நல்லோர்  அவை தன்னொடு வந்
       திருப்பிடம் மாயன் இராமானுசன் மனத்தின்றவன்  வந்
       திருப்பிடம் என்றன் இதயத்துள்ளே தனக்கின்புறவே”                                                                                                                                                                           (இராமனுச நூற்றந்தாதி  106)

என்ற நூற்றந்தாதி பாடலும் இக்கருத்து   பற்றியே சொல்லப்பட்டது.