Monthly Archives: May 2015

श्री वरवरमुनि दिनचर्या

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श्री:
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद्वरवर मुनये नमः

परिचय

तमिल व्याख्या – श्री उ.वे.T.A. कृष्णमाचार्य, तिरुपति
इसके आधार पर अँग्रेजी व्याख्या – डॉ. M..वरदराजन,MA, Ph.D, चेन्नई  और् श्री उ. वे. वंगीपुरम शठकोपन्

e-book : https://1drv.ms/b/s!AiNzc-LF3uwygiUMkhiv1c3ujqs5

mamunigal-srirangamश्री वरवरमुनि – श्रीरन्गम्

eRumbiappA-kAnchiश्री देवराज स्वामीजी – कान्चीपुरम्

श्री वरवरमुनि दिनचर्या एक विशेष स्तोत्र है , जिसकी रचना श्री देवराज स्वामीजी ने की है , इनको यरुम्बीयप्पा के नाम से भी जाना जाता है । देवराज स्वामीजी एक प्रसिद्ध विद्वान और कवि थे । श्री वरवरमुनि स्वामीजी द्वारा स्थापित सतसंप्रदाय के अष्ट दिग्गजों में से एक है । इन्होने वरवरमुनि स्वामीजी को भगवान के रूप में माना और वरवरमुनि काव्यम, वरवरमुनि शतकम, वरवरमुनि चम्पु जैसे अनेक स्तोत्रों की रचना की । पिल्लै लोकाचार्यजी के यतीन्द्र प्रवण प्रभावम में इनके वैभव का वर्णन है । वरवरमुनि स्वामीजी के समय में सन १३७० से १४४३ तक विराजमान थे । इनके द्वारा रचित वरवरमुनि दिनचर्या में वरवरमुनि स्वामीजी के सुबह उत्थापन से लेकर शयन के समय तक सभी कार्यों का वर्णन है । पूर्व दिनचर्या, यतिराज विशंती और उत्तर दिनचर्या ये वरवरमुनि दिनचर्या के तीन भाग है । पूर्व दिनचर्या में स्वामीजी के दिन के पहिले हिस्से की गतिविधियों का वर्णन है और उत्तर दिनचर्या में दिन के दूसरे हिस्से की गतिविधियों का वर्णन है । हरदिन वरवरमुनि स्वामीजी श्रीरामानुज स्वामीजी की आराधना यतिराज विशंती के पठन के साथ करते थे , इसलिये वरवरमुनि दिनचर्या ग्रंथ के मध्य भाग में इसको स्थान दिया गया है ।

श्री उ.वे. तिरुमाझीशै अन्नपंगर स्वामीजी ने २६० वर्ष पहिले इस पर संस्कृत में टीका किया था । उसके आधार पर तिरुपति के श्री उ.वे. T.A. श्रीकृष्णमाचार्य स्वामीजी तमिल में व्याखा की है । तमिल के आधार पर डॉ.M.वरदराजनजी ने अँग्रेजी में व्याख्या की है । इसके आधार पर हिन्दी में व्याख्या की जा रही है ।

TAKSwamiश्री उ.वे. T.A. श्रीकृष्णमाचार्य स्वामीजी

तनियन्

श्री देवराज स्वामीजी का मंगलाशासन

सौम्यजामातृ योगीन्द्र चरणाम्बुज षट्पदम ।
देवराजगुरूं वन्दे दिव्यज्ञानप्रदं शुभम ॥

मै श्री देवराज गुरुजी को साष्ठांग करता हूँ, जो श्रीवरवरमुनि स्वामीजी के श्रीचरणाविन्दो मेँ भौरे की तरह है । उनके पास जो लोग आते है उन्हे ब्रम्ह ज्ञान ( दिव्य ज्ञान ) का उपदेश देते है , और स्वयं ज्ञान और धार्मिक अभ्यास द्वारा प्रबुद्ध है ।

पूर्वदिनचर्या

श्लोक १
श्लोक  २
श्लोक  ३
श्लोक  ४
श्लोक  ५
श्लोक  ६
श्लोक  ७
श्लोक  ८
श्लोक  ९
श्लोक  १०
श्लोक  ११
श्लोक  १२-१३
श्लोक  १४
श्लोक  १५
श्लोक  १६
श्लोक  १७
श्लोक  १८
श्लोक  १९
श्लोक  २०
श्लोक २१
श्लोक २२
श्लोक २३
श्लोक २४
श्लोक २५
श्लोक २६
श्लोक २७
श्लोक २८
श्लोक २९
श्लोक ३०
श्लोक ३१
श्लोक ३२

उत्तरदिनचर्या

श्लोक १ 
श्लोक २
श्लोक ३
श्लोक ४-५
श्लोक ६
श्लोक ७
श्लोक ८
श्लोक ९
श्लोक १०
श्लोक ११
श्लोक १२
श्लोक १३
श्लोक १४
निष्कर्ष

अन्य भाशा

archived in http://divyaprabandham.koyil.org
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ஸ்ரீ வரவரமுநி திநசர்யை

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ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

mamunigal-srirangamமாமுனிகள் – ஸ்ரீரங்கம்

eRumbiappA-kAnchiஎறும்பியப்பா – காஞ்சிபுரம்

e-book : https://1drv.ms/b/s!AiNzc-LF3uwygiQUxo63e16l5acS

முன்னுரை

ஸ்ரீ வரவரமுநி திநசர்யை என்னும் நல்லநூலை இயற்றிய ஸ்ரீ தேவராஜகுரு என்று ப்ரஸித்திபெற்ற எறும்பியப்பா மிகப்பெரிய வித்வானும் கவியுமாவார். இவர் மணவாள மாமுனிகளின் ப்ரதாந சிஷ்யர்கள்  எண்மரில் ஒருவர். ஆசார்யராகிய மணவாளமாமுனிகளையே தெய்வமாகக் கருதிய இப்பெரியவர் அவர் விஷயமாக வரவரமுநி காவ்யம், வரவரமுநிசம்பூ, வரவரமுநிசதகம் முதலிய பலநூல்களை இயற்றியுள்ளார். இவருடைய மற்றுள்ள பெருமைகளைப் பிள்ளைலோகார்ய ஜீயர் அருளிய யதீந்த்ரப்ரவணப்ரபாவம் என்னும் நூலில் பரக்கக் காணலாம். கி.பி.1370 முதல் கி.பி.1443 வரையில் வாழ்ந்தருளிய மணவாள மாமுனிகளின் காலமே இவருடைய வாழ்ச்சிக்காலமாகும். இவர் மணவாள மாமுனிகளின் நித்யாநுஷ்டானங்களைப்பற்றி ஸ்ரீ வரவரமுநி திநசர்யை என்ற நூலினையும் இயற்றியுள்ளர். இந்நூல் முன்று பிரிவுகளைகொண்டது. பூர்வதிநசர்யை, யதிராஜவிம்ஶதி, உத்தரதிநசர்யை என்பன அப்பிரிவுகள். ஒருநாளின் முற்பகுதியின் அநுஷ்டாநத்தையும், பிற்பகுதியின் அநுஷ்டாநத்தையும் முறையே தெரிவிப்பன பூர்வதிநசர்யையும், உத்தரதிநசர்யயும் ஆகும். எம்பெருமானாரைப்பற்றி த்யாநித்துத் துதிப்பதும் மணவாளமாமுனிகளின் அநுஷ்டாநத்தில் சேர்ந்ததாகையால் பெரியோர்கள் மணவாளமாமுனிகள் எம்பெருமானார் விஷயமாக அருளிச்செய்த யதிராஜவிம்ஶதியையும் பூர்வோத்தர திநசர்யைகளின் இடையில் சேர்த்தருளினர்.

இம்முன்று பகுதிகளைக்கொண்ட ஸ்ரீ வரவரமுநிதிநசர்யை என்னும் நூலுக்கு ஏறக்குறைய 260 வருடங்களுக்கு முன்பு வாழ்ந்தருளிய ‘வாதூலவீரராகவஸூரி’ என்ற திருமழிசை அண்ணாவப்பங்கார்ஸ்வாமி பணித்தருளிய ஸம்ஸ்க்ருதவ்யாக்யானத்தைத் தழுவித் தமிழில் ஓருரை எழுதப்படுகிறது.

TAKSwamiஸ்ரீ உ வே திருப்பதி க்ருஷ்ணமாசார்யர் ஸ்வாமி

  • தனியன்

எறும்பியப்பாவின் தனியன்

ஸௌம்யஜாமத்ருயோகீந்த்ரசரணாம்புஜஷட்பதம் |
தேவராஜகுரும் வந்தே திவ்யஜ்ஞாநப்ரதம் ஶுபம் ||

ஸௌம்யஜாமத்ருயோகீந்த்ர – அழகியமணவாளமாமுனிகளின், சரணாம்புஜஷட்பதம் – திருவடித்தாமரைகளில் வண்டுபோல் படிந்து ரஸாநுபவம் செய்பவரும், திவ்யஜ்ஞாநப்ரதம் – (தம்மையண்டினவர்க்கு) உயர்ந்த ப்ரஹ்மஜ்ஞாநத்தை அளிப்பவரும், ஶுபம் – அறிவினாலும், அநுஷ்டாநத்தாலும் ஶோபிப்பவருமான,  தேவராஜகுரும் – தேவராஜகுரு என்ற எறும்பியப்பாவை, வந்தே – வணங்கித் துதிக்கிறேன்.

மொழி பெயர்ப்பு – ஸ்ரீ உ வே திருப்பதி க்ருஷ்ணமாசார்யர் ஸ்வாமி

பிற மொழிகளில்

archived in http://divyaprabandham.koyil.org

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SrI varavaramuni dhinacharyA

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

mamunigal-srirangammAmunigaL – srIrangam

eRumbiappA-kAnchieRumbi appA – kAnchIpuram

e-book : https://1drv.ms/b/s!AiNzc-LF3uwygiLuw_fN8xu7W54C

Introduction

Sri Varavaramuni Dinacharyai, a good treatise, was composed by Sri Devaraja Guru, also called Acharya Erumbiappa. He was a renowned scholar and poet. He is one among the eight disciples of Manavala Mamunigal famously known as Ashtadiggajas of Satsampradaayam. He considered Mamunigal as God and authored several works like Varvamuni Kavyam, Varavaramuni Champu, Varavaramuni Sathakam and so on. His life history is described in Yathindra Pravanva Prabhavam of Pillai Lokam Jeeyar. He lived during the period of Mamunigal i.e. 1370 and 1443. He wrote a treatise called Sri Varavaramuni Dinacharyai, which meticulously covers the ritualistic practices of Mamunigal from the time he wakes up till the time he rests back in the bed in a day. This work consists of three parts. They are Purva Dinacharyai, Yathiraja Vimsati and Uttara Dinacharyai. As the names indicate, Purva Dinacharyai talks about activities carried out by Mamunigal in the first part of a day and Uttara Dinacharyai the second part. Since, Mamunigal includes the worship of Sri Ramanuja daily by way of reciting Yathiraja Vimsati, this stotra was included in the middle of this treatise.

“Vadhula Veeraraghava Suri”, otherwise called Sri U.Ve. Tirumazhisai Annappangar Swami, wrote a commentary in Sanskrit around 260 years ago. Based on this commentary, Sri U.Ve.T.A.Krishnamacharya Swami of Tirupati, wrote a lucid commentary in Tamil. Following this, adiyen is attempting the English version of the same.

TAKSwamiSri U.Ve.T.A.Krishnamacharya Swami

  • thaniyan (Invocation)

Saumyajamatru yoginndra Caranambuja shatpadam |
Devaraja gurum vande divyajnana pradam subham ||

I prostrate before Devaraja Guru, who had sweet experience like a beetle at the lotus feet of Mamunigal, preaches Brahma jnana (divine wisdom) to those who approach him, and is enlightened by the wisdom and religious practice.

English Translation by: Dr.M.Varadarajan, MA, MA, PhD, Chennai and Sri vangIpuram sadagopan

Originally published in SrI rAmAnuja dharasanam magazine.

Other languages:

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thiruvAimozhi – 1.2.5 – aRRadhu paRRu

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Second decad

Previous pAsuram

antharyamiIntroduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In this 5th pAsuram, nammAzhwAr identifies the internal hurdle and remedy for approaching bhagavAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the venerable emperumAn being the most apt goal to be attained is explained by nammAzhwAr.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

While approaching emperumAn (to be relieved from samsAram), an internal hurdle could arise. nammAzhwAr is mercifully giving a remedy for that as well. One who desires indhra’s position would not care for wealth in this earthly realm. One who desires for brahmA’s position would not care for indhra’s position. One who desires for AthmAnubhavam (enjoying one self in kaivalya mOksham) would not care for any worldly pleasures. One who approaches emperumAn who is filled with most auspicious qualities and having eternal divine forms, will not care for any of the previously mentioned aspects. Thus nammAzhwAr highlights the internal hurdle and its remedy.

pAsuram

அற்றது பற்று எனில்–உற்றது வீடு உயிர்
செற்றது மன்னுறில்–அற்று இறை பற்றே

aRRadhu paRRu enil uRRadhu vIdu uyir
seRRadhu mannuRil aRRu iRai paRRE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

paRRu – attachments towards aspects outside bhagavath vishayam
aRRadhu enil – when given up
uyir – AthmA
vIdu – mOksham
uRRadhu – attained
adhu – that kaivalya mOksham which is enjoyment of oneself
seRRu – eradicate
manna uRil – approaching bhagavath vishayam firmly to be well engaged
aRRu – giving up attachments towards other aspects
iRai – Iswara
paRRu – submit to him

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham (being free from samsAram and enjoying oneself).  Eradicating such thought of kaivalya mOksham, giving up attachments towards everything else and approaching emperumAn to be firmly engaged with him, submit to Iswara.

First nammAzhwAr explains the common aspect of being liberated from sufferings and then instructs that one should approach emperumAn to be fully engaged in eternal kainkaryam.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

When giving up attachments towards worldly pleasures, one will see the most shining AthmA (self). Without getting trapped in that, one should approach emperumAn at that stage itself to be fully positioned in one’s true nature.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • aRRadhu paRRu enil – When attachment towards worldly pleasures in the material realm are given up
  • uRRadhu vIdu uyirAthmA attained liberation. Pure knowledge and nature of AthmA are hidden from oneself due to attachment towards worldly pleasures. Once such attachment is given up through yOgAbhyAsam (constant practice of ashtAnga yOga), AthmA will shine radiantly. Since that is realised as eternal, fully knowledgable and blissful, one may develop attachment towards enjoying oneself.
  • seRRu adhu – Completely defacing that thought
  • mannuRil (manna uRil) – When approaching the ultimate goal (bhagavath kainkaryam) which has nothing higher than that
  • aRRu iRai paRRE – While approaching him, have full faith in him and submit to the supreme master. Its also explained as “iRai paRRi, iththai aRap pAr” (submit to emperumAn and try giving up the attachments to worldly pleasures) as explained in mUnRAm thiruvanthAdhi 14 “mARpAl manam suzhippa mangaiyar thOL kaivittu” (by having our mind focussed on emperumAn, attachment towards worldly attachments will fall out).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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ஞான ஸாரம் 40 – அல்லிமலர்ப் பாவைக்கு

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ஞான ஸாரம்

முந்தைய பாசுரம்

முன்னுரை:

ஆசார்ய பக்தியும் அடியார்க்கு அடியராய் இருக்கும் அடியார் பக்தியும் கீழே பல பாடல்களால் விளக்கமாக எடுத்துரைக்கபட்டது. இப்படி விளக்கமாகக் கூறினாலும் அவ்வடியார்களின் பெருமை உலகோர்க்கு உணர்த்த வேண்டியதாயுள்ளது. அவர்க்ள் சொற்கள் ஆசார்யனைப் பற்றியும் அடியார்களைப் பற்றியும் உள்ளன. அவர்கள் செயலும் ஆசார்ய கைங்கர்யமாகவும் அடியார் தொன்டாகவும் உள்ளன. இவர்களுடய குறிக்கோள் அப்படியே உள்லன. உலகியலுக்கு வேறாக உள்ளது.

இதற்கு உதாரணமாக வடுக நம்பி வரலாற்றைக் காணலாம். வடுக நம்பி உடயவருக்கு பால் காய்ச்சிக் கொண்டிருக்கும்பொழுது பெருமாள் பெரிஅ திரு நாளில் அலங்காரஙளுடன் வீதியில் புறப்பட்டருள உடயவரும் பெருமாளை சேவிக்கப் புறப்பய்ட்டு “வடுகா பெருமாளை சேவிக்க வா” என்ரு கூப்பிட, அப்பொழுது வடுகா நம்பியும் “உம்முடயபெருமாளை சேவிக்க வந்தால் என்னுடய பெருமாளுக்குக் காய்ச்சுகின்ற பால் பொங்க்ப் போகும். ஆதலால் வர இயலாது” என்று வராமலே இருந்துவிட்டர். இவ்வாறான உதாரண்ங்கள் பலவும் காணலாம்.

இத்தகயவர்களுடய ஒழுக்கத்தையும் நாட்டர் பார்க்கையில் உலகியலுக்கு மாறாகத் தோன்றுவதால் அவர்களுடய ஒழுக்கத்தைப் பழிக்கக் கூடுமல்லவா? மேலும் நாட்டார் என்னும் இவ்வெண்ணம் போலவே இறைவனடியார்களும் அடியார்கடியாரை நோக்கி இது என்ன இவர்களுடய ஒழுக்கம்?  பகவானை அணுகாமல் ஆசர்யனயும் அடியார்களையும் பின் தொடர்கிறார்களே? அருள் செய்பவன்பகவானாயிருக்க இவர்களைத் தொடர்வது எதற்காக?என்ரு இவர்கள் மீது பழி சொன்னால் என்ன செய்வது? என்ற வினா எழுகிறது. நாட்டார்க்கும் பகவத் பக்தருக்கும் தோன்றும் இவ்வெண்ணெங்களுக்குப் பதில் சொல்லப்படுகிறது. இப்பாடலில் மேலும் இவ்வாறு பதில் சொல்கிற முகத்தால் அப்பெரியார்களுடய பேச்சுக்களும் செயல்களும் பார்வைகளும் உலகத்தாருடய நடத்தைகளும் வேறு பட்டிருக்கும் என்றும் இதுவே அவர்களுடய சிறப்பு என்றும் சொல்லி இந்நூல் முடிக்கப்படுகிறது.

Arjuna_meets_Krishna_at_Prabhasakshetra

“அல்லிமலர்ப் பாவைக்கு அன்பரடிக்கன்பர்
சொல்லும் அவிடு சுருதியாம்  – நல்ல
படியாம் மனுநூற்கவர் சரிதை பார்வை
செடியார் வினைத்தொகைக்குத் தீ”

 பதவுரை:  

அல்லிமலர்ப் பாவைக்கு  பெரிய பிராட்டியாரிடத்தில்
அன்பர்  காதலனாயிருக்கும் பகவானுடய
அடிக்கு அன்பர்  திருவடிகளில் பக்தராயிருக்குமவர்க்ள்
அவிடு சொல்லும்  வேடிக்கையாகச் சொல்லும் வார்த்தையும்
சுருதியால்  வேதத்துக்கு ஒப்பாகும்
அவர் சரிதை  அவர்களுடய செயல்கள்
மனுநூற்கு நல்லபடியாம்  மனுதர்ம ஸாஸ்திரத்திற்குநல்ல உதாரணமாகும்.
பார்வை  அவர்களுடய நோக்கு
செடியார்  தூறு மண்டிக்கிடக்கிற
வினைத் தொகைக்கு  பாவ கூட்டத்தை அழிப்பதற்கு
தீ  நெருப்புப் போன்றதாகும்.

விளக்கவுரை:

அல்லிமலர்ப் பாவைக்கு – தாமரையில் தோன்றிய இலக்குமிக்கு (அன்பர்) அவளிடம் அன்பாகவே இருக்கும் பகவான். பகவானை இப்பிராட்டியை முன்னிட்டு “அவளுக்கு அன்பனே” என்று அழைத்து பகவானி அறிவதற்குப் பிராட்டி அடயாளமாய் இருப்பாள்” என்னும் குறிப்புத் தெரிகிறது.  மேலும் பிராட்டியிடம் அவன் ஆராத காதலாகயிருப்பான் என்னும் கருத்தும் புலனாகிறது.இத்தகய பிராட்டியிடத்தில் அன்பனாய் இருக்கும் பகவானுடய திருவடிகலில் அன்புடயவர்கள் “அல்லிமலர்ப் பாவைக்கு அன்பரடிக்கு அன்பர்” என்று சொல்லப்பட்டனர். அதாவது இறைவன் திருவடிகலில் செய்யும் அன்பையே தங்களுக்கு அடையாளமாகக் கொண்டிருக்கும் பாகவதர்கள்.
சொல்லும் அவிடு சுருதியாம்: அத்தகைய பாகவதர்கள் வேடிக்கை வினோதமாகச் சொல்ல்ம் வார்தைகள் வேதக் கருத்துக்க்களய் இருப்பதால் வேதம் போன்று நம்பிக்கை உடையதாய் ஏற்கலாயிருக்கும் என்பதாம். குருபரம்பரையில் இத்தகைய வார்த்தைகளைக் காணலாம். உடையவைர் வார்த்தை, பட்டர் வார்த்தை, ஆழ்வான் வார்த்தை, நம்பிள்ளை வார்த்தை, திருக்கோளூர் பெண்பிள்ளை வார்தை என்ரு இப்படிப் பெரியோர்கள் சொல்லும் வார்த்தைக்ள் எல்லாம் வேத வேதாந்தங்களை எளிமையாகச் சொன்ன வார்த்தைகளாகும்.”வாய் தந்தன கூறுதியோ மறை தந்த வாயால்” என்று கம்ப நாட்டாழ்வாரும் இராமபிரான் இலக்குவனை நோக்கிக் கூறும் கவியில் குறிப்பிட்டார். “பேடையைப் பிடித்துத் தன்னைப் பிடிக்க வந்தடைந்த பேதை வேடனுக்கு உதவி செய்து விறகிடை வெந்தீ மூட்டி பாடுறு பஸியை நோக்கித் தன் உடல் கொடுத்த பைம்புள் வீடு பெற்று உயர்ந்த வார்தை வேதத்தின் விழுமிது அன்றோ” என்ற கம்பராமாயணப்பாடலில் சொல்லப்பட்ட புறாக் கதையில் புறாவின் வாயினால் சொல்லப்பட்ட சரணாகதி தர்மம் வேதத்தைக் காட்டினாலும் சிறப்பானதாகச் சொல்லப்பட்டுள்ளது அறியலாம்.
நல்லபடியாம் மனுநூற்கு அவர் சரிதை: அவர்களுடய சரிதையாவது அவர்களுடய நடத்தையாகும்.அதாவது மனுநூலில் சொல்லப்பட்ட ஒழுக்க நெறிகளுக்கு அடியார்களுடைய அன்றாட னடத்தைகல் மாதிரியாக விளஙும். தர்ம ஸாஸ்திரஙள் வர்ணாஸ்ரமஙளுக்கு ஏற்ப அவரவர்க்குரிய ஒழுக்கஙளைக் கட்டளையிட்டுள்ளன. அவற்றைக் கற்றுணர்ந்தவர்கள் அதன்படி ஒழுகுவார்கள். சாதாரண மக்கள் அதைக் கற்கவோ கற்றபடி நடக்கவோ இயலாது. ஆனாலும் தர்மஸாஸ்திரங்களைக் கற்றுணர்ந்த மேலோர்கள் னடப்பதைப் பார்த்து சாதரண மக்களும் அவற்றைக் கடைப் பிடிப்பார்கள். ஆகவெ அத்தகைய பெரியோர்களுடைய னடத்தை மற்றவர்கள் பின் பற்றுவதற்குரியதாக இருக்கிறது. அவர்களுடைய நடத்தயைக் கொண்டு தர்ம ஸாஸ்திரம் உண்டாயிற்று. என்று சொல்லும்படியாகவும் இருக்கும். அப்பொழுது இவர்களுடய நடத்தை அசல் போலவும் ஸாஸ்திரங்களிலே சொல்லப்பட்டவை னகல் போலவும் இருக்கிறது. அவ்வாறு இவர்களுடைய ஒழுக்கதிற்கு நம்பிக்கைக் கூறப்பப்டுகிறது. இதற்கு உதாரணமாக கம்ப ராமாயணத்தில் ஓரிடம் காணலாம்.
“எனைத்து உளமறை அவை இயம்பற் பாலன
பனைத்திறன் கரக்கரிப் பரதன் செய்கையே
அனைத்டிறம் அல்லன அல்ல: அன்னது
நினைத்திலை என்வயின் நேய நெஞ்ஜினால்”

(கம்பராமாயணம் -அயோத்தியா காண்டம் -திருவடி சூட்டு படலம்)

இது இராமபிரான் இலக்குவனை நோக்கிக் கூறுவதாகும்.

உலகத்துக்கெல்லம் ஒழுக்கங்களை வரையருத்துக் கூறுகிறது.வேதம். பரதனுடய ஒழுக்கம் எவையோ அவை வேதத்தில் கூறப்பட்டவையே. அவனிடத்தில் காணப்படாத ஒழுக்கந்கள்வேத்டத்தில் கூறிருந்தாலும் அவை ஏற்கத் தக்கதல்ல. பரதனது னடயில் உள்ளன எவையோ அவையெ ஏற்கத் தக்கனவாம் என்ற உண்மையை இராமன் இலக்குவனுக்கு எடுத்துரைப்பதாகக் கம்பன் கூறியுள்ளான். இன்குச் சொல்லப்பட்ட பரதன் சரிதை: மனு நூற்கு நல்லபடியாம்” என்று கூறப்படும் கருத்துக்கு ஒப்பு நோக்கலாம்.

பார்வை செடியார் வினைத் தொகைக்குத் தீ பாகவதப் பெருமக்களான அப் பெரியோர்களுடய பார்வையானது தூறு மண்டிக்கிடக்கிற வினைக் குவியலை அழிக்க வல்லதாக இருக்கும். அதாவது பெரியோர்களுடைய பார்வை வல்வினை இருந்த சுவடு தெரியாமல் போக்கும் ஆற்றலுடயதாகும் என்பதால் ஆன்ம   ந்ஜானத்தைக் விரிவு படுத்தும் என்பது உட்கருத்து.

கருத்து:

பெரிய பிராட்டியாருக்கு அன்பான பகவானுடைய திருவடிகளில் அன்பு செய்வார் வினோதமாகச் சொல்லும் வார்தைகளும் வேதமாகவே ஏற்றுக்கொள்ளப்படும். அவர்களுடைய னடத்தைகள் ஒழுக்க னெறியைக் கற்பிக்கும் நூலான மனு நூலாகும். சரியான அசலாய் விளந்கும் அதாவது இவர்கள் ஒழுக்கம் அசலாகவும் நூலில் சொல்லப்படுவது நகலாகவும் கொள்ளப்படும். இவர்களுடைய பார்வை தூரு மண்டிக்கிடக்கிற பாவக் குவியலுக்கு தீ பொன்று அழிக்கும் கருவியாய் இருக்கும். இவர்களுடைய பார்வை பட்டவர்கள் வினையிலிருந்து விடுபட்டு தூயவராய் னல் ஜ்நாநத்தை ப் பெறு வாழ்வார்கள் என்பதாம்.

thiruvAimozhi – 1.2.4 – illathum uLLathum

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Second decad

Previous pAsuram

vibishana_saranagathivibhIshaNa gave up everything and approached srI rAma

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

nammAzhwAr explains the glories of emperumAn who is being approached.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr explains the distinct nature of emperumAn who is worshipped after giving up worldly attachments.

Highlights from periyavAchchAn piLLai‘s introduction

Same as nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

nammAzhwAr explains the most enjoyable nature of emperumAn who is approached which is contrary to the not-so enjoyable nature and defective nature of worldly pleasures which are given up.

pAsuram

இல்லதும் உள்ளதும்–அல்லது அவன் உரு
எல்லையில் அந்நலம்–புல்கு பற்று அற்றே

illadhum uLLadhum alladhu avan uru
ellaiyil annalam pulgu paRRu aRRE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

illadhum – non-existing, due to constant transformation of the entity itself, achith (matter) is indicated using the word “asath”
uLLadhum – existing, due to unchanging nature, chith (soul) is indicated using the word “sath”
alladhu – not,  different from
avan – his
uru – svarUpam (nature)
ellaiyil – unlimited
annalam – having (the previously explained) quality of bliss
paRRu aRRu – giving up attachment towards other worldly pleasures
pullu (pulgu) – approach him with devotion

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn is distinct from chith (sentients) which are unchanging by nature and achith (insentients) which constantly change into different forms. So, after giving up attachment towards other aspects, approach with devotion, such bhagavAn who is filled with bliss.

As “pullu” indicates abundance of friendliness, it highlights the loving nature of this devotion.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

If someone says “We can pursue bhagavAn only if he is distinct from and more glorious than the worldly pleasures which are to be given up”, AzhwAr explains to them that bhagavAn is devoid of any defects, filled with all auspicious qualities, being distinct from chith and achith and because of all of these, he is most enjoyable. Thus, give up attachment to these faulty aspects and approach him.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • illadhum – non-existing – It is not said as non-existing because of lack of pramANam (authentic explanation) of achith or because of achith being an  illusory aspect (as explained by adhvaitha/mAyAvAdha philosophers). It is due to the fact that achith is perishable (has total transformation of itself) that it is said as “illadhu“.
  • uLLadhum – existing – due to the distinction from “illadhu“, i.e., chith does not change itself ever, it is called “uLLadhu“.
  • illadhum uLLadhumchith and achith are explained as sath and asath in srIvishNu purANam “yadhasthi yannAsthi” (existing and non-existing)  and thaiththirIya upanishadh “sathyanchcha anruthancha” (truth and false). It can also be explained as achith which is the abode of AthmA and AthmA which resides in achith – in this context “il” in thamizh is explained as house and “uL” is explained as “that which is inside”.
  • alladhu avanuru – his nature is different from achith which is perishable and AthmA which becomes bound in achith (body) and considers “I am enjoying, I am suffering, etc”.
  • ellaiyil annalam – Many pramANams are highlighted to explain bhagavAn‘s blissful nature. He is explained as such in thaiththirIya upanishath “Anandhamaya:” (filled with bliss), thiruvAimozhi 1.1.2 “uNar muzhu nalam” (filled with gyAnam and Anandham), srIvishNu purANam 6.5.84 “samasthakalyANaguNAthmakOsau” (naturally having all auspicious qualities) etc.
  • pulgu – For one who fully knows the auspicious qualities, bhagavAn who is filled with such auspicious qualities is most enjoyable, similar to embracing a beautiful woman for some one who is desiring worldly pleasure.
  • paRRu aRRE – One should give up other attachments and then pursue emperumAn. One cannot be “iru karaiyan” – i.e., one who holds on to both vishayAntharam (worldly pleasures) and bhagavath vishayam (devotion towards bhagavAn). As explained in thiruvAimozhi 7.2.7, “paRRilAr paRRa ninRAnE“, bhagavAn is pursued by the ones who have given up all attachments to vishayAntharam (worldly pleasures) and sAdhanAntharam (other means to attain him).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.2.3 – nIr numadhu

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Second decad

Previous pAsuram

vishnu-rescuing-jivathma

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In this pAsuram, nammAzhwAr briefly instructs as to what is to be given up.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr mercifully explains the process of renunciation briefly.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

A question is raised to AzhwAr – “you are saying that if we understand the defects, we can give up (attachment to worldly aspects). We have already spent our time in this world since eternity. It looks endless too. Don’t we need a really long time to give up that which was accumulated over very long time?” nammAzhwAr briefly explains that which is to be given up. He explains the cause for being in samsAram with worldly attachments and the remedy for the same.

pAsuram

நீர் நுமது என்று இவை–வேர் முதல் மாய்த்து
இறை சேர்மின் உயிர்க்கு அதன் –நேர் நிறை இல்லே

nIr numadhu enRu ivai vEr mudhal mAyththu
iRai sErmin uyirkku adhan nEr niRai illE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nIr numadhu enRu ivai – those which are known as ahankAram and mamakAram
vEr mudhal mAyththu – destroying them completely along with the ruchi (taste) and vAsanA (habit/impressions) like pulling out a plant along with its root.
iRai – the master
sErmin – reach out to him
uyirkku – For the AthmA
adhan nEr – fitting/suitable
niRai illai – no fulfillment

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Give up ahankAram and mamakAram and reach out to the master. For the jIvAthmA, there is nothing more fulfilling and suitable than that.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Fully give up ahankAram and mamakAram (along with the ruchi and vAsanA) which will destroy the jIvAthmA and reach out to emperumAn.  There is nothing more fulfilling for the nature of jIvAthmA.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

Both periyavAchchAn piLLai and nampiLLai explain ahankAram and mamakAram nicely in their vyAkyAnam using the following pramANa slOkam from srIvishNu purANam.

anAthmani Athma budhdhiryA asvE svamithi yA mathi: |
avidhyAtharusambhUthibIjamEthath dhvividhA sthithtam ||

Considering that which is not AthmA (i.e., body) as AthmA and considering that which is not one’s property (i.e., AthmA and that which is owned by the AthmA which are fully owned by bhagavAn) as one’s own are the two seeds for this tree of samsAram (which is the cycle of birth and death based on ones actions). Here ahankAram is considering the AthmA as body – dhEhAthma abhimAnm. mamakAram is considering oneself as the owner – sva svAthanthriyam. Both need to be eradicated and one should understand that oneself is AthmA (ahankAram eliminated) and oneself is totally owned by bhagavAn (mamakAram eliminated).

  • nIr numadhu enRu – You and yours. When instructing others, it is common to use “You and yours”. Also, AzhwAr would not say “nAn ennadhu” (I and mine) – since even the thought of such ego will singe his tongue as he is fully realised that he belongs to emperumAn only. Also, ahankAram (nAn) indicates two aspects  – the egoistic thought of jIvAthmA as an independent entity and confusing it with the body. Once we understand that rAvaNa et al were destroyed due to their egoistic attitude, we can easily give up that ego and independent thought and consider ourselves as subservient to emperumAn. We also need to not confuse ourselves with our body. Both aspects need to be eliminated.
  • ivai vEr mudhal mAyththu – Eliminating completely. That means developing strong faith that these (ahankAram and mamakAram) are not real goals. When two trees stand bound together, if one tree is poisoned, that will eventually die out and the other tree will survive and grow. Similarly, if the ahankAram and mamakAram (first tree ) are destroyed, the AthmA (second tree) will nicely blossom. It can also be explained that if the ahankAram and mamakAram (first tree) are destroyed, samsAram (second tree) will be automatically destroyed. We already saw the vishNu purANa slOkam which explains ahankAram and mamakAram as the cause for bondage. The remedy is also given in srIvishNu purANam itself in slOkam 6.7.11 “achyuthAham thavAsmIthi saiva samsAra bhEshajam” (Oh achyutha (one who does not let his devotees slip/fall)! I am being your servant. This thought alone is the remedy for the disease of samsAram/bondage). Since emperumAn who is the rakshaka (protector) is always waiting to protect/uplift us, if only jIvAthmA has vilakkAmai (not refusing his help), all hurdles will be removed.
  • iRai sErmin – give up unfitting aspects and approach emperumAn who is the true master. jIvAthmA approaching emperumAn is like a ship that lost its way finding the shore.
  • uyirkku adhan nEr nirai illE – There is nothing more ideal for the jIvAthmA than taking shelter of emperumAn. Initially, bhagavath sambandham (realising one’s connection with bhagavAn) will be hitham (like medicine, that which is good but may not be likable that much) and subsequently priyam (very likable). This is most fitting for the AthmA which is eternal and known by its gyAnam (knowledge), Anandham (bliss) etc.
  • Finally, nampiLLai summarises – Just as it is explained in vishNu dharmam “samsArArNava magnAnAm vishayAkrAntha chEthasAm | vishNupOtham vinA nAnyath kinchidhasthi parAyaNam ||” (For the ones who are having the mind which is attached to worldly pleasures and is immersed in the ocean of samsAram, there is no means (to be uplifted) other than the boat of srIvishNu who is all pervading), the only means for being uplifted is emperumAn who is explained as the boat that connects both the material and spiritual realm.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.2.2 – minnin nilaiyila

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Second decad

Previous pAsuram

SONY DSC

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Can we give up things which we are used to for a very long time?

Highlights from nanjIyar‘s introduction

Can we give up things which we are used to for a very long time? nammAzhwAr says that when we understand their defects such as impermanence, etc., they can be easily given up.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, to facilitate the process of renunciation (giving up), nammAzhwAr identifies the impermanent nature of the aspects which are to be given up.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

In the first pAsuram, nammAzhwAr instructs everyone to give up all aspects other than bhagavath vishayam and surrender unto emperumAn. When some one questions “You are asking us to give up worldly attachments. But we have been used to it since time immemorial. How we can we give them up now?”. nammAzhwAr replies through this pAsuram “when you understand the defects of the worldly aspects, they can be given up”.

pAsuram

மின்னின் நிலையில–மன்னுயிர் ஆக்கைகள்
என்னும் இடத்து இறை–உன்னுமின் நீரே

minnin nilaiyila mannuyir AkkaigaL
ennum idaththu iRai unnumin nIrE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

uyir – AthmA (soul)
man – filled with likeable aspects
AkkaigaL – bodies which are the cause for bondage
minnin – more than a lightning
nilai – state of appearing and disappearing immediately
ila – not having
ennum idaththu – as explained in
nIrE – yourself
iRai – the master
unnumin – meditate upon him

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

jIvAthmA accepts many bodies (birth after birth) which are liked by him. But these bodies are so impermanent that they are not even having the permanent nature of a lightning which appears and disappears in a flash. Seeing this, you meditate upon the supreme lord who is the master.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

AzhwAr says when one analyses and understands the impermanent nature of the body etc which are related to the jIvAthmA, then those impermanent aspects can be easily given up.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Also, for the singular usage of uyir (jIvAthmA – soul) and plural usage of AkkaigaL (sarIram – bodies), periyavAchchAn piLLai quotes bhagavath gIthA 2.22 “vAsAmsi jIrNAni” slOkam, where emperumAn explains that just as a person acquires new clothes when the old ones are unusable, the AthmA too will acquire a new body when the old one becomes unusable (at the time of death). So, the same AthmA, continually acquires a new body birth after birth.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • minnin nilaiyila – In the case of lightning we, at the least, know that it exists only for a moment. It is both insignificant and impermanent. But, the body, even though impermanent, creates an illusion in the mind that it is permanent and leads to all kinds of troubles. Just like when someone places his hand on a snake thinking that it resembles sandalwood paste which has beautiful fragrance, coolness, softness etc and if he is informed that he is keeping his hand on a snake, he cannot resist taking his hand away (seeing the danger). Similarly, when the real defects of this temporary body (and material realm) such as insignificance and impermanence are highlighted, one can easily give it up.
  • mannuyir AkkaigaL – the bodies in which the AthmA is well seated; it is also explained as the different bodies pursued by the eternal jIvAthmA. nampiLLai gives a beautiful example – “thiRandhu kidandha vAsalgaL thORum nuzhaindhu thiriyum padhArththam pOlEyiRE ivan thirivadhu” (Just like a dog that will enter into any house that has an open door and come out, AthmA enters so many bodies through the cycle of birth and death). Here, the usage of singular AthmA is considered as a representative for all AthmAs which pursue many bodies.
  • ennum idaththu – the defects are so much – even more than bhagavAn‘s auspicious qualities.
  • nIrE – you can understand it just by observing yourself (since the impermanence is quite obvious). There is no need for pramANam (sAsthram, etc) or AchArya upadhEsam (instructions from an AchArya) to understand this.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.2.1 – vIdumin muRRavum

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Second decad

azhwar-thiruvadi-thozhal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

nammAzhwAr instructs us to give up attachments to all matters except bhagavath vishayam and submit oneself at the lotus feet of srIman nArAyaNan who is the master of everyone.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In this padhigam (decad), in the first pAsuram, nammAzhwAr orders everyone to perform Athma samarppaNam (submitting oneself) to bhagavAn with the prerequisite of giving up attachments to everything else.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

nammAzhwAr instructs to give up other matters and hold on to bhagavath vishayam which is appropriate for the nature of jIvAthmAs.

pAsuram

வீடுமின் முற்றவும்–வீடுசெய்து
உம்முயிர் வீடு உடையான் இடை–வீடு செய்ம்மினே

vIdumin muRRavum vIdu seydhu
ummuyir vIdu udaiyAn idai vIdu seymminE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

muRRavum – All (self-centered) means which are hurdles to worship emperumAn
vIdumin – give up without any attachment; not only that
vIdu seythu – after giving up
um uyir – yourself
vIdu udaiyAnidai – the master who is the controller of mOksham (liberation)
vIdu seymmin – submit unto him. It is also said as “vIdu isaiminE” which means “Agree to submit unto him”.

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Give up all self-centered means which are hurdles to worship emperumAn,  After giving up, submit yourself unto the master who is the controller/giver of mOksham.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Give up the association of all matters which are different from bhagavath vishayam. Submit oneself as a servant. Surrender unto the master. samarppaNam (submitting) means communicating oneself that one is a servant to emperumAn.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai”s vyAkyAnam.

  • vIdumin – To highlight the importance of giving up that which is being held on, nammAzhwAr first says “give up”.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai”s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • vIdumin – vIdumin itself can mean “give up”. It can also be said that “vidumin” has been stretched to sound “vIdumin”. Why AzhwAr is emphasising the “giving up” first without indicating what is to be given up? When a small child gets hold of a snake, the mother (or elders) out of fear will say “drop” first and then say “the snake”. Similarly, when a house is on fire, onlookers may scream “get out” first and then say that the house is on fire. Similarly, Azhwar says “give up” first. Also, as seen in vibhIshaNa’s life in srI rAmAyaNam yuddha kANdam, “thaykthvA puthrAmscha dhArAmscha” (Giving up the sons and wife) and “parithyakthA mayA lankA” (lankA was fully given up me) – first vibhIshaNa gave up everything and then surrendered to srI rAma – AzhwAr is also instructing in the same order. “vIdumin” is a plural world – It is not that someone who was distressed by the worldly matters approached AzhwAr and asked him for advise. AzhwAr out of his eagerness, instructs everyone to relieve them from the suffering in this world.
  • muRRavum – Everything. When a chaNdALa’s (dog-eater) house is given to a brAhmaNa, everything is cleared out and then given. Similarly, while giving up, everything should be given up since all world attachments are based on ahankAram (considering oneself as body) and mamakAram (considering oneself as the owner).
  • vIdu seythu – The repetition here is to emphasise the importance of “giving up”. When a prince somehow is imprisoned even before being crowned, first being released from the prison would be the primary goal. Similarly, giving up everything itself is important first.
  • ummuyir vIdu udaiyAnidai – There are several explanations for this.
    • As explained in bruhadhAraNyaka upanishath “yasya AthmA sarIram, yasya pruthvi sarIram” (all jIvAthmAs are his body, earth is his body) – bhagavAn is the owner of both the AthmA and its vIdu (house – residing place) which is the body.
    • The one who has yourself (AthmA) as the residing place.
    • The owner to whom yourself should be submitted.
    • vIdu (mOkhsam – paramapadham) – The one who is the owner of paramapadham.
  • ummuyir – yourself. I am suggesting for the well-being of yourself, not your body. And it is not for the well-being of me but for you.
  • udaiyAnidai – Now, AzhwAr is using general term “Owner/master”. When one develops taste towards bhagavath vishayam and asks “who is the master?”, AzhwAr will say “vaNpugazh nAraNan” (the most glorious srIman nArAyaNan) at that time. As the owner, he is trying to protect you all along. You too, accept his ownership without thinking “me, mine” and submit unto him. Since he is the owner, we cannot argue with him.
  • manusmruthi 8.92 is explained in detail by nampiLLai “yamO vaivasvathO rAja ya sthavaisha hrudhi sthitha: | thEna chEdhavivAdhas thE mA gangAm mA kurUn gama: ||” (The one who controls yama (the controller of death), one who is born in the sun dynasty  or one who is residing in the center of sun, the one who is liked by everyone, the one who is explained popularly in antharyAmi brAhamaNam, he is residing in your heart. If you give up arguing with him, that is sufficient – you need not visit holy rivers and holy places).  nampiLLai highlights that emperumAn is always within our heart to help us. Atonement without giving up ahankAram and mamakAram is like packing a condemned material in a nice package and offering it. Also, bhagavAn is the owner. AthmA is the best object which is stolen by us (i.e., considering oneself to be independent instead of being dependent on emperumAn). Before atoning (submitting) one should give up the stolen object – but that stolen object is oneself. But, there is no one else to submit. So, you just submit yourself to the master. Submitting means agreeing to his ownership and our servitorship.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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gyAna sAram 40 – alli malar pAvaikku

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gyAna sAram

Previous pAsuram

                                                                  40th pAsuram

The concept of “AchArya bhakti” and “devotee’s devotee” was dealt in detail in many pAsurams earlier. Even after that, the importance and significance of devotees (bhAgavathAs), need to be stressed more to the worldly people. These bhAgavathas always talk about AchAryan and other devotees. Their actions are kainkaryams towards their AchAryan and other devotees. Hence, their words and action always have AchAryan and devotees as their target. This is entirely contradictory to the views of mundane people,

We can look at the story of vaduga nambi as an example for this point. Once upon a time, it was the periya thirunAL uthsavam in srirangam, where perumAL was coming in procession in streets. svAmi rAmAnuja had a great sishya called “Vaduga nambi” who knew no one else apart from his AchAryan (svAmi rAmAnuja). svAmi rAmAnuja went to the street to worship perumAL. He could not find vaduga nambi with him and so he shouted “hey! vadugA! Come here to worship perumAL”. vaduga nambi was boiling milk for svAmi rAmAnuja. When he heard the call from svAmi rAmAnuja, he replied, “If adiyen comes to worship your perumAL by losing focus on my milk preparing kainkaryam, there will be no milk for my perumAL (who is none other than svAmi rAmAnuja)”.

If a layman looks at this story and observes the nature of vaduga nambi, it will definitely seem contrasting to the regular worldly activities. Hence a layman would say something derogatory on such person’s and their activities. This may not just stop with layman. This may be even true for people who are devotees of perumAL. Even those people might say comment bad/negative on people like vaduga nambi and the like. They might say, “Look at these people and their obedience to perumAL. They have abandoned HIM completely and are going behind AchAryan and other humans (bhAgavathas). It is only perumAL who would eventually grace anyone and if so why do these people go beyond other people”. So the question arises as to what happens if this appears to be the complaint on persons who are devotees of devotees. This pAsuram answers these questions and complaints posed by worldly people and perumAL devotees. In addition to answering it, svAmi aruLALa perumAL emperumAnAr describes the speeches, activities and the perceptions of such great souls as something that is contrastingly different from worldly people. This by itself is one of the glories.

Arjuna_meets_Krishna_at_Prabhasakshetra

 

Tamil:

“அல்லிமலர்ப் பாவைக்கு அன்பரடிக்கன்பர்
சொல்லும் அவிடு சுருதியாம்  – நல்ல
படியாம் மனுநூற்கவர் சரிதை பார்வை
செடியார் வினைத்தொகைக்குத் தீ”

English:

“alli malar pAvaikku anbar adikku anbar
sollum avidu surudhiyAm
nalla padiyAm manu nUrkavar saridhai pArvai
sediyAr vinai thogaikkuth thI”

Phrasal Meanings:

avidu sollum those funny speeches of
adikku anbar devotees, who are at the feet of
anbar Perumal, who is the lover of
alli malar pAvaikku periya pirAtti,
surudhiyAm is equivalent to vEdhas themselves.
avar saridhai Their activities
manu nUrku nalla padiyAm will serve as standing examples of manu dharma shAsthrams.
pArvai Their vision serve as
thI fire to
vinai thogaikku to destroy the sinful karmAs that
sediyAr mugs a person

Explanation:

alli malar pAvaikku anbar adikku anbar: bhagavAn sriman nArAyaNan is always loving towards HIS consort periya pirAtti who came out of a lotus flower. There is a reason why perumAL is being referenced with HIS consort. In order for us to understand perumAL Himself, we need to have her blessings in the first place. Her blessings and grace marks the identification that we can know HIM. It also shows that HE expresses an insatiable love towards HIS consort. Thus, those who are at the lotus feet of perumAL, who is always loves HIS consort, are called as “alli malar pAvaiku anbar adikku anbar”. The very love that these devotees exhibit towards HIS lotus feet identifies these people

sollum avidu surudhiyAm: Such devotees may tell something funny and different. However it may be, whatever they say can be said to have the same credibility as vEdhAs themselves. We can see such words in guruparamparai. Examples include “udyavar vArthai”, “bhattar vArthai”, “AzhvAn vArthai”, “nampiLLai vArthai”, “thirukkOLUr penpiLLai vArthai”. These are spoken by these great pUrvAchAryas. They convey a very great esoteric meaning in a very jovial and easy manner. kambanAtAzvAr uses “vAi thandhana kUrudhiyO maRai thandha vAyAl” to refer to the statement that sri rAmA uttered to HIS brother sri lakshmaNA. “pEdayaip pidiththu thannai pidikka vandhadaindha pEdhai vEdavanukku  udhavi seydhu, viRagidai vendhI mUtti pAduRu pasiyai nOkki than udal kodutha paimpuL vIdu peRRu uyarndha vArthai vEdhathin vizhumidhu anRO?”. This is a poem from kamba rAmAyaNam that talks about the sharanAgathi shAsthram using a story of a hunter and a pigeon. The speeches about sharanAgathi uttered by the pigeon is in fact greater than that of vEdhas themselves.

nalla padiyAm manu nUrkavar saridhai pArvai: The history of such devotees are nothing but their activities. The daily routine and obedience that needs to be adhered by people is documented in manu shAsthram. The activities of such aforementioned devotees serve as standing examples of manu shAsthram. These shAsthrams have documented the dos and donts based on the caste in which a person is born. Those who had learnt it and know those shAshtrams would abide by it. However, it is not easy for laymen to learn and understand the obedience that is being mentioned in such shAshtrAs. However, these same laymen can follow the daily rituals and activities of the devoteers of perumALs and can follow them just like that. The conduct of such devotees are leading examples of others to follow. In fact, it can also be said that the shAshtrAs themselves knew only based on how such great devotees behave. Hence, it can be seen that the conduct of these devotees are original and the shAsthAs themselves are a duplicate image of such devotee’s conduct. Such is the confidence placed on the conduct of these devotees. Going back to srirAmAyaNam again,

“yenaithu uLamaRai avai iyambaRp pAlana
panaithiraL karakari bharadhan seygayE
anaithiRam allana alla; annadhu
ninaithilai, yenvayin nEya nenjinAl”                                                                                                                                                  (kamba rAmAyaNam, ayodhyA kANdam, thiruvadi chUttu padalam – 44)

vEdhas are that which prescribes do’s and don’t’s for the whole universe. Whatever bharatha did was what is being mentioned in vEdhAs. Even though, there are some things that are mentioned in the vEdhAs but cannot be see in bharatha, even those things in vEdhas are not accepted. Whatever bharatha does is what is being accepted and celebrated. This point was illustrated by sri rAma towards sri lakshmaNa. These activites of bharatha and similar is what is being referred as “manu nUrkku nalla padiyAm”.

sediyAr vinai thogaikkuth thI: The vision of such great devotees will be such that it destroys the sinful karmas that one might have accumulated and gets clogged. Since, their vision destroy these sinful, clogged karmas within a person, it automatically paves way for realization of the soul from within.

Overall gist: The words and speeches of devotees of perumAL, who always loves HIS consort periya pirAtti, though it may sound funny, will always be deemed equivalent to vEdhAs. Their activities stand as the base footprint from which shAsthras like manu shAshtrAs that prescribe the dos and donts to human civilization, have evolved. That is, their activities stand as original and the shAsthras stand as duplicate to the original. The vision of these very same devotees, act as fire and destroy the clogged, muddy and sinful karmAs of a person and subsequently pave way for self-realization.