Monthly Archives: June 2015

తిరుప్పళ్ళి యెళిచ్చి తనియన్లు

vyuhavasudevan                                                                       వ్యూహవాసుదేవుడు

తిరుమలై ఆండాన్ చే కృపచేయబడ్డ తనియన్

తమేవ మత్వా పరవాసుదేవం రంగేశయం రాజవదర్హణీయమ్ |
ప్రాబోధికీం యోకృత సూక్తిమాలాం భక్తాంఘ్రిరేణుం భగవంతమీడే ||

ప్రతిపదార్థం 

యః -ఎవరైతే (ఆళ్వార్)

రాజవత్ – రాజువలె

అర్హణీయమ్- ఆరాధింప తగిన 

రంగేశయం – శ్రీరంగమున ఆదిశేషుని పై పవళించిన పెరియపెరుమాళ్ 

తం పరవాసుదేవం ఏవ- తమరే పరవాసుదేవులు (శ్రీవైకుంఠములోని) 

మత్వా – భావించి

ప్రాబోధికీం – ప్రాభోధమున(ప్రాతః  కాలమున) మేల్గాంచునది  

సూక్తిమాలాం- సూక్తుల మాల(దండ)

ఆకృత- పరమ కృపతో అనుగ్రహించిన

తం -అలాంటి
భగవంతం – ఙ్ఞానాది ఆరు కల్యాణ గుణములను కలిగి ఉన్న

భక్తాంఘ్రిరేణుం- తొండరడిపొడి ఆళ్వార్  ను

మీడే- కీర్తిస్తున్నాను

సంక్షిప్త అనువాదం

ఙ్ఞానాది ఆరు కల్యాణగుణములను కలిగి, పరమకృపతో అనుగ్రహించిన  సూక్తుల పూమాలతో శ్రీవైకుంఠములోని పరవాసుదేవుని వలె శ్రీరంగమున ఆదిశేషుని పై పవళించిన పెరియపెరుమాళ్  ను తమ ప్రాభోధకీయముతో మేల్కొలిపిన  తొండరడిపొడి ఆళ్వార్  ను కీర్తిస్తున్నాను.

పిళ్ళైలోకాచార్యుల వ్యాఖ్యానములోని విశేషములు:

  • రాజవదర్హణీయమ్- సమస్త భరతఖండమునకు చక్రవర్తియై ,ఏ ఆక్షేపణాదోషం లేని దశరథ తనయుడైన శ్రీరాముని వరకు ఆరాధింపబడ్డ శ్రీరంగనాథుడు(ఇక్ష్వాకు వంశస్థుల కులదైవం అయిన) పెరియపెరుమాళ్  గా సమస్తులందరికి రాజాధిరాజుగా వ్యవహరింపబడుచున్నారు.   
  • రంగేశయం – అర్చావతార ఎంపెరుమాన్ వైభవం పూర్తిగా విదితమే-  దివ్యరూపాలను, సకల గుణములను కలిగి  పరమపదము నుండి అవతరించిన  రూపం.  ఈ అర్చావతారమున  సౌలభ్యం ప్రకటింప బడుతుంది. పరవాసుదేవుని  వలె కాక  అర్చావతారం అందరిచేత సులభంగా పొందదగినది.  
  • పరవాసుదేవం-  శ్రీరంగనాథుడు ద్వాదశాక్షరిచేత (వాసుదేవ మంత్రం) తమ తిరువారాధనలో ఆరాధింపబడుచున్నాడు. ఇక్కడ వాసుదేవ నామం  తెలుపబడింది. ఎంపెరుమాన్ యొక్క నాలుగు వ్యూహరూపములలో వాసుదేవ నామం మొదటిది.  క్షీరాబ్ధి నాథుడు-  పాలకడలిలో శయనించి   సదా జీవాత్మ ఉజ్జీవనమునకై చింతించు  సౌహార్ధ గుణముచే ప్రకాశించురూపం. శ్రీరంగనాథుడు కూడ ఇదే కార్యమును చేస్తున్నాడు-తాను శ్రీరంగమున పవళించి ఈ సంసారమున కొట్టుమిట్టాడుతున్న జీవాత్మ ఉజ్జీవనమునకై చింతిస్తున్నాడు.
  • చివరగా తొండరడిపొడి ఆళ్వార్  ఙ్ఞాన వైరాగ్య భూషణులుగా మరియు తిరుపళ్ళి యెళిచ్చి అను అద్భుతమైన  పాశుర మాలికను అనుగ్రహించిన ఉపకారకునిగా  కీర్తింపబడుచున్నారు. 

తిరువరంగపెరుమాళ్ అరైయర్ కృపచేసిన తనియన్

మణ్డంగుడియెంబర్ మామఱైయోర్

మన్నియశీర్ త్తొండరడిపొడి త్తొన్నగరం

వండు తిణర్ త్త వయల్  తెన్న రంగత్తమ్మానై

పళ్ళి ఉణర్తుం పిరాన్  ఉదిత్తఊర్

ప్రతిపదార్థం

వండు- తుమ్మెదలు

తిణర్ త్త -(అన్యోన్యతతో) సమీపమున నివసిస్తున్న

వయల్ –  సారవంతమైన నేలలో పచ్చికబయళ్ళ తో చుట్టబడి ఉన్న

తెన్న – అందమైన
రంగత్తు- శ్రీరంగమున(పవళించిన)

అమ్మానై- పెరియపెరుమాళ్
పళ్ళి ఉణర్తుం – అతనిని మేల్కొలుపుట
పిరాన్- ఉపకారకుడు
తొండరడిపొడి- తొండరడిపొడి అను  నామధేయంగల ఆళ్వార్
ఉదిత్తఊర్- అవతార స్థలం
శీర్ మన్నియ -వైభవం గల
మణ్డంగుడి – తిరుమణ్డంగుడి
త్తొళ్ నగరం- ప్రాచీన నగరం
యెంబర్  మామఱైయోర్- వేదములో నిష్ణతులగు పండితులు గల

సంక్షిప్త అనువాదం 
వేదములో ప్రావీణ్యం గల మహానుభావులు నివసిస్తున్న, పరస్పరం అతి అన్యోన్యత తో నివసిస్తున్న తుమ్మెదలుతో, సారవంతమైన నేలలో పచ్చికబయళ్ళ తో చుట్టబడి ఉన్న, శ్రీరంగమున పవళించిన పెరియపెరుమాళ్ కు మేల్కొలుపును కృపచేసిన  , మహిమాన్విత వైభవం కల ఆళ్వార్ అగు తొండరడిపొడిఆళ్వార్ అవతారస్థలం తిరుమణ్డంగుడి.

పిళ్ళైలోకం జీయర్ వ్యాఖ్యనంలోని విశేషములు

  •  ఎంపెరుమాన్ కు ప్రియమైనటువంటి తిరుకణ్ణంగుడి, కురుంగుడి, పుళ్ళంభూతంగుడి వంటి  దివ్యదేశముల వలె మణ్డంగుడి కూడ అతి వైభవం కలదిగా వర్ణించబడుతుంది ఇక్కడ. నమ్మాళ్వార్ అవతార స్థలమగు ఆళ్వార్ తిరునగరి తో సరిపోల్చతగినది ఈ మణ్డంగుడి.
  • విరివిగా అనేక తుమ్మెదలు సంచరించుట ప్రకృతి సౌందర్యమునకు ప్రతీక. శ్రీరంగం కూడ  అత్యంత సుందరప్రదేశముగా దాదాపు అన్నీ ప్రబంధములలో వర్ణించబడినది.
  • విశేష వివరణ- తొండరడిపొడిఆళ్వార్ స్వయంగా శ్రీరంగం కూడా విరివిగా తుమ్మెదలు సంచరించు ప్రకృతి సౌందర్యం గల వనములను కలిగి ఉన్నదని తమ తిరుమాలై ప్రబంధమున ప్రశంసించారు.
  • కేవలం ఎంపెరుమాన్ ను మేల్కొలపడమే కాక, మనం కూడ పాడి తరించుటకు మనలను ఈ  తిరుపళ్ళి యెళిచ్చి ప్రబంధము ద్వారా అనుగ్రహించుట అను గొప్ప ఉపకారం చేసినారు.
  • తూర్పున సూర్యోదయముతో అంధకారము తొలగినటుల, తిరుమణ్ణంగుడిలో ఆళ్వార్ అవతారం వలన అఙ్ఞుల అఙ్ఞానం తొలగిపోవును.

అడియేన్ నల్లా శశిధర్ రామానుజదాస

Source: http://divyaprabandham.koyil.org/index.php/2014/12/thiruppalliyezuchchi-thaniyans/

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తిరుప్పళ్ళి యెళిచ్చి

తొండరడిపొడిఆళ్వార్ (భక్తాంఘ్రి రేణు) కృపచేసిన తిరుప్పళ్ళి యెళిచ్చి దివ్యప్రబంధమునకు ఉద్దేశ్యం/లక్ష్యం  శ్రీరంగనాథుడు

periyaperumal  పెరియపెరుమాళ్ (శ్రీరంగనాథుడు)శ్రీరంగం

thondaradipodi-azhwar-mandangudiతొండరడిపొడిఆళ్వార్ (భక్తాంఘ్రి రేణు) – తిరుమణ్ణంగుడి

ఆచార్యహృదయమునందు విశేషంగా  85వ చూర్ణికలో అళిగియ మణవాళ పెరుమాళ్ నాయనార్,  సుప్రభాతం(తమ దివ్యగానంతో మేల్కొలుపుట) తో ఎంపెరుమాన్ ను మేల్కొలుపు  మహాత్ములని వర్ణించారు.ఎంపెరుమాన్ కు కీర్తనా కైంకర్యము చేయడంలో  నంపాడువాన్(తిరుక్కురుంగుడి మలైమేల్ నంబికి పరమభక్తుడు ) యొక్క వైభవమును కీర్తిస్తు వీరిని విశ్వామిత్రునితో , పెరియాళ్వార్ తో మరియు తొండరడిపొడి ఆళ్వార్ తో పోల్చారు (ఎంపెరుమాన్ కు తులసి కైంకర్యము చేయడానికి తులసి వనాలను ఏర్పాటు చేయువాడు).నాయనార్ యొక్క  విలువైన పదాలను మామునులు వెలికి తీశారు.

విశ్వామిత్రుడు శ్రీరాముణ్ణి ‘కౌసల్యా సుప్రజారామా’ (శ్రీరామాయణం, బాలకాండ 23.2)అనే ప్రఖ్యాతిగాంచిన శ్లోకముతో మేల్కొలిపారు.ఇది అందరికి విదితమే.

కౌసల్యా సుప్రజా రామ పూర్వా సంధ్యా ప్రవర్తతే|
ఉత్తిష్ఠ నర శార్దూల కర్తవ్యమ్ దైవమాహ్నికమ్||

కౌసల్యకు ప్రియపుత్రుడవైన ఓ శ్రీరామ! తెల్లవారినది . ఓ నరశార్దూల! మేల్కొనుము, పవిత్రమైన ఉదయ సంధ్యా కార్యక్రమములో నిమగ్నుడవు కమ్ము.

పెరియాళ్వార్ తమ పెరియాళ్వార్ తిరుమొళి2.2.1లో కణ్ణన్ ఎంపెరుమాన్ ను ఇలా మేల్కొలుపుచున్నారు.

ఆదిశేషునిపై పవళించిఉండే ఈ గోపాల బాలుడా! లెమ్ము, ఆరగించుటకు సిద్ధముకమ్ము

అరవణైయాయ్ ఆయర్ ఏరే ! అమ్మం ఉణ్ణత్తుయిల్ ఎళాయే…

తొండరడిపొడి ఆళ్వార్  చే కృపచేయబడి శ్రీరంగనాథుణ్ణి మేల్కొలుపు ఈ ప్రబంధమునకు తిరుపళ్ళి యెళ్ళిచ్చి అని పేరు.

తొండరడిపొడి ఆళ్వార్ శ్రీరంగనాథునిపైనే తమ దృష్ఠిని కేంద్రీకరించి వనమును ఏర్పరచి పూమాలలను సమర్పించేవారు.తిరుపళ్ళి యెళ్ళిచ్చి పై రెండు వ్యాఖ్యానాలు ఉపలబ్దమగుచున్నవి.

మొదటిది నంజీయర్ చే కృపచేయబడింది, తరువాతది పిళ్ళైలోకాచార్యులచే కృపచేయబడింది.

 

nanjeeyar నంజీయర్

periyavachan-pillai పిళ్ళైలోకాచార్యులు – తిరుశఙ్గనల్లూరు

తనియన్ల కు పిళ్ళైలోకం జీయర్ వ్యాఖ్యానాన్ని అందించారు.

pillailokam-jeeyarపిళ్ళైలోకం జీయర్

పుత్తూర్ కృష్ణస్వామి అయ్యంగార్  ఉపలబ్దమగుచున్న వ్యాఖ్యానాలకు విస్తృతమైన వివరణను తమ దివ్యప్రబంధ  వ్యాఖ్యానమున ప్రకటించారు.  ఎంపెరుమాన్, ఆళ్వార్లుల, ఆచార్యుల మరియు అస్మదాచార్యుల కృపా కటాక్షముచే ఈ ఈ వ్యాఖ్యానాలను మనం అనుభవిద్దాం.

 

Puttur-Swami

అడియేన్ నల్లా శశిధర్ రామానుజదాస

Source: http://divyaprabandham.koyil.org/index.php/2014/12/thiruppalliyezhuchchi/

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ज्ञान सारं – पासुर (श्लोक) १०

 

श्री:
श्रीमते शठकोपाय नम:
श्रीमते रामानुजाय नम:
श्रीमत् वरवरमुनये नम:

ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक)  ९                                                                         ज्ञान सारं – पासुर (श्लोक) १

पासुर१०

998931_10153082622610375_989954565_n

नाळुम् उलगै नलिगिन्र वाळरक्कन्
तोलुम् तलैयुम् तुणित्तवन्तन्ताळिल्
पोरुन्दादार् उळ्ळत्तुप् पू मडन्दै केळ्वन्
इरुन्दालुम् मुळ् मेल् इरुप्पु

शब्दार्थ

नाळुम् उलगै नलिगिन्र वाळरक्कन् – (ऐसा) व्यक्ति जो इस जगत के प्राणियोंको कष्ट देता है , उसके हाथमे चंद्रहास नामक तलवार है।; तुणित्तवन्तन् तोलुम् तलैयुम्  – पूर्वोक्त व्यक्तित्व रावन है जिसके दस सरों और बीस भुजाओं का पृथक |; पू मडन्दै केळ्वन् – श्री सीताके पति श्रीरामचंद्रने किया |; ताळिल् पोरुन्दादार् उळ्ळत्तु – हलांकि ऐसे लोग जो भगवान श्रीरामचंद्रको अपने हृदयमे स्थित है उनका आश्रय नहि लेते है | ;इरुन्दालुम् मुळ् मेल् इरुप्पु  – फिर भी श्री रामचंद्र उनके हृदयमे निवास करेंगे यद्यपि वे कांटेदार कांटेपर निवास कररहे हो |;

भूमिका – ऐसे व्यक्तियों के हृदयमे भगवान खुशीसे निवास नहि करते जिनको भगवान के अलावा अन्य विषय वस्तुओं मे रुचि है और इसी की इच्छा रखते है। पूर्वपासुरमे,  स्वामि अरुळल पेरुमाळ एम्बेरुमानार ने बताया की कैसे भगवान अपना स्वधाम छोडकर खुशीसे अपने शुद्ध भक्तों के हृदयमे रहनेके इच्छुक है। हलांकि इसपासुरमे वे कहते है – भगवान ऐसे भक्तोंमे हृदयमे केवल रहनेके खातिर ही रहते है जो विषयासक्त है, और उन्हे उतनी खुशी नही होती जितना शुद्ध भक्तोंके हृदयमे निवास करनेसे उन्हे होती है।

भावार्थ

नाळुम् उलगै नलिगिन्र – लंकापति रावन दुष्टता का साकार रूप है। यहा “नाळुम्उलगैनलिगिन्र” वाक्यांश “रावन कितना दुष्ट है” का वर्णन करता है। वह ऐसा व्यक्ति था जिसने सामाजिक लोगोंको पीडित केवल एक रोज़ या कुछ समयके लिये किया परन्तु प्रत्येक दिन बडते क्रम पर किया। उससे पीडित केवल कुछ सामाजिक लोग नहि परन्तु पूरा विश्व था। अतः रावन ने अपना प्रचन्ड क्रोध कोइ ब्रह्माण्ड के प्रत्येक जीवपर अत्याचार के रूपमे प्रकाशित किया।

वाळरक्कन् – वाळयानितलवार और अरक्कन्यानिरावन। रावनने शिवकी घोर कठिन तपस्या की जिसके फलस्वरूप मे उसे चंद्रहास नामक तलवार दी गई। उसी तलवार की बदौलत वहअ पराजय होकर अपने दुशमनोंको पराजित किया। इसी का वर्णन कम्ब अपने कम्बरामायण मे इस प्रकार करते है – “संकरन्कोदुत्तवाळुम्” ।

तोळुम्तलयुम्तुणित्तवन् – इस वाक्यांश मे स्वामि यह प्रकाश डाल रहे है की – श्रीरामचंद्रने दुष्ट रावन के दस सिरों और बीस भुजाओंको भिन्न भिन्न कर दिये। इसी संदर्भ मे स्वामि नम्माळ्वार कहते है – “नील्कडल्सूळिलंगि कोन्तोळ्गळ्तलै तुनि सेय्दान्ताळ्गळ्तलयिल्वान्गिनाळ्कडलैकळिमिन्”। इसका तात्पर्य इस प्रकार है – जब कभी दो व्यक्तियों के बींच मे युद्ध फूट पडता है, तो यह स्वाभाविक है की एक कमज़ोर होता जाता है और दूसरा बलशालि होता जाता है। जब बलशालिको अपने प्रतिद्वन्दि पर काबू होने का एहसास होता है और अतः निश्चित रूप से विजय प्राप्त कर सकता है तब वह अपने प्रतिद्वन्दि को कोई ऐसा मौका नही देना चाहता है की वह वापस सुस्वस्थ होकर उससे लडे। अन्ततः बलशालि अपने प्रतिद्वन्दि और उससे संबन्धित सेना का पूर्ण रूप से नष्ठ करने की इच्छा रखता है। हलांकि इधर सर्व शक्तिमान श्रीरामचंद्र पूर्वोक्त भावना से युद्ध नही लडे। इसके विपरीत मे भगवान श्रीरामचंद्र ने रावन को अनेक अवसर दिये जिस से वह अपनी गलती को स्वीकार कर उनके शरण मे आये। अतः उन्होने रावन के दस सिरों और बीस भुजाओं को भिन्न कर के कहे – “आज के लिये बस इतना, अभी तुम घर जाओ और कल फिर आकर लडना ” । श्रीरामचंद्र कृपा से भर पूर थे परन्तु दुष्ट रावन ने उनके चरण कमलों का आश्रय नही लिया। इस प्रकार हमारे आळ्वारोंने श्रीरामचंद्र के ऐसे विषेश गुणों का गुणगान किये है।

स्वामि तिरुमंगैआळ्वार कहते है –

तान् पोलुम् एन्ड्रेज़्हुन्दान् दरणियालन्
अदु कण्डु दरित्तिरुप्पन् अरक्कर् तण्गल्
कोन् पोलुम् एन्ड्रेज़्हुन्दान् कुन्ड्रम् अन्न
इरुपदु तोळुडन् तुणित्त ओरुवन् कण्डीर् (पेरियतिरुमोळि..)

 तलैगल् पत्तुम् वेट्टि ताल्लिल्
पोज़्हुतु पोग विलयाडिनार्पोल् कोन्ड्रवन्  (अज्ञातरचयिता)

सरन्गलै तुरन्दु विल् वलैत्तु इलन्गै मन्नवन्
सिरन्गल् पत्तरुत्तु उदिर्त्त सेल्वर् मन्नु पोन्निडम्

पूमडन्दैकेळ्वन् – माँ सीता के पति श्रीभगवान (श्रीरामचंद्र) है जो सुन्दर, जवान, सदैव प्रकाशित कमलों के बींच मे रहती है। रावन का नाश केवल इस विश्व के लोगों पर अत्याचार करने से नही परन्तु श्री रामचंद्र और माँ सीता को अलग करने से भी हुआ है। पूर्वोक्त उत्तरवर्ति कारण से ही श्रीरामचंद्र के हाथों से रावन और उसकी पूरी सेना का नाश हुआ। स्वामि तिरुमंगैआळ्वार इसी का वर्णन पेरिय तिरुमोळि के पासुर मे बताते है –

सुरि कुज़्हल् कनिवै तिरुविनै पिरित्त कोडुमयिल् कडुविसै अरक्कन्
 एरि विज़्हितिलन्ग मणि मुडि पोडि सेय्दु इलन्गै पाज़्ह्पडुपदर्कु एण्णि  (पेरियतिरुमोळि..)

इस संगम पर हमे यह  संदेह हो सकता है की श्रीरामचंद्र स्वार्थी थे क्योंकि दुष्ट रावन और उसकी सेना का नाश केवल उनकी पत्नि के अपहरण के कारण किया गया है। यह अगर सही दृष्टिकोण से नही देखा जाए तो पूर्ण रूप से कह सकते है की यह कार्य केवल स्वार्थ के आधार पर किया गया है। इसके विपरीत मे अगर देखा जाए तो हमे श्रीरामचंद्र के उदारता और विशाल विचारों को देखना चाहिये। पूर्वाचार्य कहते है – माँ सीता (पिराट्टि) के नही होने से केवल भगवान के नुकसान के साथ इस पूरे विश्व का नुकसान है क्योंकि यह विश्व उनके आधार पर जीवित है।श्री सीतापिराट्टि की वज़ह से हीp-10-1 भगवान कारुण्य, दया इत्यादि गुणों से संपन्न होते है और अगर वे नही होते तो हम जिवात्मा एँक भी शरणागति नही कर पायेंगे।भगवान हमारी रक्षा तभी कर सकते है जब पिराट्टि उनके साथ होती है।यह हम अनेक उदाहरणों मे देख सकते है।गौर करिये – श्री मद्रामायण मे जितने भी हत्यायें हुई है वे सारे तभी हुए जब श्रीपिराट्टि भगवान के साथ नही थे। उदाहरण मे वालि, कर, दूशण, रावन, कुम्भकर्ण, निकुम्भ इत्यादि का वद्ध श्रीपिराट्टि के गैर मौज़ूदगि मे हुआ। इसी विपरीत मे देखें तो काकासुर नाम का राक्षस जो कौवा का रूप धारण किया था उसने श्रीपिराट्टि के स्थनों पर वार किया। इसके पश्चात श्रीपिराट्टि के स्थनों से खूँन बहने लगा जब श्रीपेरुमाळ विश्राम कर रहे थे। श्रीपिराट्टि भगवान के विश्राम को भंग नही करना चाहती थी परन्तु जब भगवान उठे तो उन्हे ज्ञात हुआ की श्रीपिराट्टि पर एक राक्षस ने वार किया और पयालन होगया। यह जानकर भगवान ने उस राक्षस को दण्ड देना उचित समझा। भय भीत राक्षस इधर उधर उडा परन्तु उसको बचाने कोई देव, दानव, ऋषि नही आये और इस विपरीत परिस्थिति मे अन्ततः श्रीपिराट्टि के चरण कमलों का आश्रय लिया।भगवान ने भी इस राक्षस को बचाने से इनकार कर दिया।श्री पिराट्टि अपने कारुण्यभाव से हस्थक्षेप करते हुए अपने पति श्रीरामचंद्र को मना ये की इस राक्षस को माफ़ कर दे क्योंकि प्रत्येक जीव उन्ही की संतान है। अतः “लोगों को बचाने की ज़रूरत और इस के लिये पिराट्टि की ज़रूरत” इस विचार से श्रीरामचंद्र ने रावन का वद्ध किया क्योंकि उसने श्रीराम और श्रीसीतादेवी को अलग किया।

तन्ताळिल्पोरुन्दादार्उळ्ळत्तु :- स्वामि अरुळळपेरुमाळएम्बेरुमानार दो प्रकार के लोगों का वर्णन करते है जो भगवान के चरण कमलों का आश्रय लेते है। इसके बावज़ूद ये लोग वे किधर है यह भूलकर भौतिक विषयों मे आसक्ति रखते है। “पोरुन्दुदल्” मायने “उपयुक्त/बराबरी” । अगर कोई जीव भगवान के शरणगत मे है तो यह कैसे संभव है की वह जीव भगवान के अतिरित अन्य भौतिक विषयों मे आसक्ति रखते है ? यह स्पष्टतः विपरीत अर्थ को दर्शाता है अतः इसका अर्थ “अनुपयुक्त” है। इसका कारण स्पष्ट है की उस जीव ने पूर्णतः भगवान का शरण नही लिया या वह भौतिक विषयासक्त है और भगवान के चरण कमलों के प्रति रुचि नही है।

इरुन्दालुम् – सब कुछ और सभी ( चित, अचित वस्तुओं ) का संबन्ध भगवान से है।यह संभव नहि की ऐसी कोई चीज़ य ऐसा कोई जीव का संबन्ध भगवान से नहि हो। भगवान हमारे अंदर है यानि जिवात्मा के अंदर है जो बहुत ही सूक्ष्म है। वह इस विश्व मे प्रत्येक जीव राशि जैसे पशु, पक्षि मे है। वह इस भौतिक जगतमे अग्नि, पृथ्वी, आकाश, पानि, हवा इत्यादि है। वह हमारि बोली (अक्षरों) मे मौज़ूद है जिसे हम बोलने,  लिखने, सोचने मे उपयोग करते है। वह ऐसे शब्दों के अर्थ प्रदान करते है और वह इन्ही शब्दों से वर्णित है। वह सबसे परे है। वह विचार, कर्म, कारण, समस्या, हल और क्या नही है। वह इधर है , उधर है , दुष्ट रावन मे भी है जिसका वर्णन पहले ही किया गया है। भगवान केवल भगवान ने नाते ही पोरुन्दादार से संबोधित लोगों के हृदय मे निवास करते है। परन्तु भगवान के शुद्ध भक्तों मे विषय मे उन्हे उनके हृदय मे निवास करने से जो आनन्द प्राप्त होता है, वह आनन्द उनके स्वधाम मे रहने से भी अत्यधिक है।

मूळ्मेलिरुप्पु – ज़्यादातर लोग जो भगवान के अतिरित सब कुछ और कुछ भी सोचते है, उनके हृदय मे वह निवास करते है जैसे केवल एक कांटे दार कांटे पर निवास कर रहे हो। उन्हे यह पसंद नही और उन लोगों के प्रति प्यार की भावना नही है परन्तु केवल निवास करने हेतु वह उनके हृदय मे निवास करते है।

p-10-2

अडियेन् केशव रामानुज दासन्

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-10-nalum-ulagai/

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thiruvAimozhi – 1.3.6 – uNarnthu uNarnthu

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

Full series >> First Centum >> Third decad

Previous pAsuram

thrimurthi-artwork

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Even though one can realize ones own self which is gyAna svarUpam (being gyAnam), having gyAnam and free (different) from matter, one cannot easily understand sarvEsvaran who descends into many different forms to accept his devotees. One will be always confused if this supreme lord is brahmA, rudhran or srIman nArAyaNan. How to understand the truth in such case?

Highlights from nanjIyar‘s introduction

In this 6th pAsuram, when sarvEsvaran (supreme lord) assumes a form amidst brahmA and rudhran (like them) to manifest his simplicity, that itself becomes the cause of confusion to determine who is the supreme lord. nammAzhwAr clarifies that by clearly explaining mUrthy thrayam (three forms) and eliminates the difficulty in establishing his supremacy.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the first avathAram (incarnation as vishNu) amidst brahmA and rudhran will lead to considering him as the same as the other two – it is difficult to understand the truth, so you contemplate it and approach the right person.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

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

AzhwAr! you said approach emperumAn‘s incarnations. As explained in srIrangarAja sthavam 2.81 “madhyE virincha girisam prathamAvathAra:” (your first incarnation that was in-between brahmA and rudhra…). Each of those 3 were engaged in equivalent roles (srushti – creation, sthithi – sustenance, samhAram – annihilation). In this situation, it is difficult to determine – “Are all these 3 primary? Is there one among the three who is primary? Is there another one who is higher than these 3?” and approach the right person. Can you not establish the supreme person so we can approach him? AzhwAr replies “Instead of considering the body as self, considering that the self is different from body is difficult to achieve. Even it this is understood after trying very hard, it is even more difficult to understand the true nature of sarvEsvaran who have brahmA, rudhran, etc., as his body. Thus, try to understand him properly though this manner (as explained in the pAsuram) and approach him”. He explains who is the approachable object and how to approach him.

pAsuram

uNarnthu uNarnthu izhinthu aganRu uyarnthu uruviyantha in nilaimai
uNarnthu uNarnthu uNarilum iRai nilai uNarvarithu uyirgAL
uNarnthu uNarnthu uraiththu uraiththu ari ayan aran ennum ivarai
uNarnthu uNarnthu uraiththu uraiththu iRainjumin manappattathu onRE

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

uNarnthu uNarnthu – Since jIvAthmA is naturally knowledgable, being the one who realize oneself constantly
izhinthu aganRu uyarnthu – since that gyAnam (knowledge) is unlimited in its pure form, pervading in all directions
uru – unlike achith which can be in a form/shape
viyantha – being distinct
innilaimai – the state of such AthmA
uNarnthu – realizing it through hearing
uNarnthu – further, realizing it through contemplation
uNarilum – Even when realized through yOgam
iRai nilai – the nature of sarvEsvaran who is concealing his supremacy and presenting himself in between brahmA and rudhran
uNarvarithu – difficult to understand
uyirgAL – Oh chEthanas who have the ability to discriminate between different aspects and understand the same!
ari ayan aran ennum ivarai – those who are popularly known as hari, ajan (brahmA) and rudhran (siva)
uNarnthu uNarnthu – analysing their qualities, wealth, nature, etc
uraiththu uraiththu – reading through those pramANams which reveal their qualities, wealth, etc.
manappattathu onRu – whoever is understood as Iswara
uNarnthu uNarnthu – meditating on such person’s guNa (qualities), vigraha (forms), etc., constantly
uraiththu uraiththu – reciting manthrams and nAmams (names) of such sarvEsvaran constantly
iRainjumin – you perform worship

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

Oh chEthanas who have the ability to discriminate between different aspects and understand the same! Since jIvAthmA is naturally knowledgable and that knowledge in its pure form is unlimited and expanding in all directions, one can understand that the AthmA is different from body by hearing and meditating and realize the self. Even if that is accomplished, it will be difficult to understand the nature of sarvEsvaran who descends amidst brahmA and rudhran in a concealed manner. Knowing the three popular dhEvathAs brahmA, vishNu and rudhran, analysing their qualities, abilities, etc., through the pramANams which reveal them, understand the supreme being amongst them. Having understood that, meditating on his qualities, abilities, etc and reciting the manthrams and his names, approach him and worship him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to simple translation based on vAdhi kEsari azhagiya maNavALa jIyar‘s commentary.

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

  • uNarnthu – AzhwAr uses the term “uNarnthu” (knowing/realizing) instead of “uNarvu” (knowledge/gyAnam) – this rejects the philosophy of yOgAchAra (baudhdha school) “knowledge only exists and there is no knower”. The repetition “uNarnthu uNarnthu” rejects the philosophy of naiyAyika/vaisEshika “conciousness is accidental (not natural). On liberation, jIvAthmA will become like stone, etc., without any consciousness” – insisting that gyAnam is a natural attribute of jIvAthmA which exists always – even in liberated state. Since “gyAthruthvam nithyam” (being knowledgable is eternal), this also rejects the philosophy of kriyAvAdhi (a school which believes in action/results) “knowing is the cause of action, since there is beginning and end for action, the cause of such action which is knowledge, is also not eternal”.
  • izhinthu aganRu uyarnthu – spread in all directions. nampiLLai says “Iswaran svarUpaththAlE engum vyApiththirukkumApOlE gyAnaththAlE engum vyApiththirukkum” (Like bhagavAn is pervaded naturally himself everywhere, jIvAthmA is pervaded through his gyAnam).
  • uru viyantha innilaimai – this nature of jIvAthmA being different from achith which is with form. It is also explained as “uruvu iyantha” – chith which is beyond what is seen (achith). In any case, the self is different from the body. Though this can be understood by hearing, meditating on such matters (from sAsthram), one may personally try hard and realize it through yOga sAsthram.
  • iRainilai uNarvarithu – Even if the self is truly realized through difficult means, bhagavAn being the antharyAmi for brahmA, rudhran, etc., cannot be understood easily.
  • uyirgAL – Oh the conscious ones! Are you like achith (which lacks knowledge) to miss out on understanding this. Being a chEthana, the objective should be achieved – if not, its not worth having knowledge.
  • ari ayan aran ennum ivarai uNarnthu uNarnthu uraiththu uraiththu … – One person is the destroyer of enemies and protector (hari), one person was born directly from the navel of vishNu (brahmA), one person is incharge only for annihilation (rudhra). By neutrally analyzing the authentic texts that explain about them and reciting them, you can understand who is truly superior. Instead of siding with one person like it is done in (the beginning of) linga purANam “please give me a text that will explain the glories of lingam” (and then the rishi explains the glories of lingam in that purANam), you should analyze the svarUpam (true nature) and svabhAvam (attributes) of these persons. If that is done, you will understand that one person is supreme among the three.. You can then hear about him and meditate on him and finally approach him to accomplish the ultimate goal (of being accepted by him to render service to him).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 1.3.5 – piNakkaRa aRuvagai

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

Full series >> First Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

When there is confusion about his existence, how to establish the truth about him?

Highlights from nanjIyar‘s introduction

In this 5th pAsuram, Considering that he is unreachable for the ones desiring to approach him (due to his supremacy), nammAzhwAr instructs everyone to approach emperumAn through bhakthi yOgam as presented by emperumAn himself in srI bhagavath gIthA.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains that emperumAn should be approached through bhakthi as explained clearly in srI bhagavath gIthA which was blessed by himself.

Highlights from periyavAchchAn piLLai‘s introduction

Same as vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

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

5th pAsuram. AzhwAr! you said worship emperumAn many times, But what is the method of such worship? AzhwAr replies “Should I explain this separately? bhagavAn himself explained the path of bhakthi in srI bhagavath gIthA. You follow that and approach him”.

pAsuram

piNakkaRa aRuvagaich chamayamum neRi uLLi uraiththa
kaNakkaRu nalaththanan anthamil Adhi am pagavan
vaNakkudaith thavaneRi vazhi ninRu puRaneRi kaLai kattu
uNakkumin pachai aRa avanudai uNarvu koNdu uNarnthE

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

aRuvagaich chamayamum piNakku aRa – Removing the confusions that are in the six philosophical systems and eliminating the debate of such philosophers with vaidhikas (the followers of vEdham)
neRi – the path of vEdham
uLLi – analysed
uraiththa – mercifully spoken/explained
kaNakkaRu nalaththanan – unlimited auspicious qualities such as audhArya (generosity), Asritha vAthsalya (motherly forbearance towards the surrendered persons)
anthamil – endless
Adhi – eternal since he is the cause of everything
am – hEya prathibatan (rivalling all inauspicious aspects)
pagavan – bhagavAn who is the abode of auspicious qualities such as gyAnam, sakthi, etc
vaNakku – nama:, etc (worshipping)
udai – having
thava neRi vazhi – bhakthi mArgam (path of bhakthi)
ninRu – being stable
puRa neRi – giving up useless paths as explained in muNdaka upanishath “anyA vAchO vimunchatha” (give up talking about the other aspects)
kaLai – weed
kattu – removing
avanudai – in his matters
uNarvu koNdu – through bhakthi rUpa gyAnam (knowledge matured in to devotion)
uNarnthu – having seen
pachai – attachment due to vAsanA (impressions)
aRa – to remove
uNakkumin – eliminate it

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

bhagavAn who is eternal (being the cause), who is endless, who is filled with auspicious qualities such as audhAryam, Asritha-vAthsalyam, etc., who is rivalling all inauspicious qualities, analysed the vEdham and compassionately eliminated the confusions that existed between avaidhikas (followers of six philosophical systems mainly) and vaidhikas.  Being situated in such bhakthi yOgam explained in srI bhagavath gIthA, understanding the glorious aspects of bhagavAn, giving up attachments to other paths which are like weeds, giving up focus on everything other than emperumAn, with the help of devotion towards him and seeing him, one should eliminate such attachments fully.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

To eliminate the confusion between the unfavourable persons following the six philosophies and the favourable ones who follow vEdham, he himself who is omniscient naturally, yet analyzed thoroughly and presented in srI bhagavath gIthA that

  • he (bhagavAn) is the object of all of vEdham
  • the vEdham is blemishless due to it being not created by any one and
  • these six philosophies that speak contrary to vEdham are not authoritative source of information

So, giving up attachments to worldly pleasures, through bhakthi yOgam, approach bhagavAn who compassionately revealed the important principles of vEdham. How to give up worldly pleasures? Contemplate on the most auspicious qualities of bhagavAn that are explained in gIthA and after understanding his glories, give up the attachment to worldly pleasures which are insignificant.

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

  • piNakkaRa aRuvagaich chamayamum – In the arumpadham, the six systems are listed as sAkya (baudhdha), ulUkya (vaisEshika), akshapAdha (nyAya), kshapaNaka (jaina), kapila (sAnkya), pathanjali (yOga)
  • neRi uLLi uraiththa – Like some one who does not have full understanding will analyze it throughly and say, emperumAn too analysed the subject matter of vEdham deeply and then explained. Even though he can explain it instantaneously, out of great attachment towards the well-being of arjuna, if he says quickly, some one may complain that “krishNa explained the principles quickly without thinking through”. To avoid such fault-finding by others, he analysed it thoroughly and explained the same.
  • kaNakkaRu nalaththanan – It can be said as – He has unlimited auspicious qualities or he has unlimited attachment towards arjuna (and his devotees). No one requested him to explain these principles – it was out of motherly affection, he revealed these important principles.
  • anthamil – endless. When some one says something just out of love/attachment, would that be true/beneficial? He is endless. Only when there is binding of karmA through birth/death, there is expansion/contraction of gyAnam (knowledge). Since, he is endless, he is akarmavasyan (not controlled by karmA).
  • am pagavan –  The word bhagavAn truly rests on srIman nArAyaNan only. It is attributed on persons who have some minor glories (brahmA, vyAsa bhagavAn, vAlmIki bhagavAn, etc.,) – those are just for praising such qualities as explained in srI vishNu purANam 6.5.77 “anyathra hyupachAratha:” (In case of others such as dhEvas,  etc., ‘bhagavAn‘ word is used as ceremonial glorification).
  • am pagavan vaNakkudaith thavaneRi vazhininRu – This bhakthi yOgam explained by bhagavAn in gIthA is most enjoyable since bhakthi is focussed on glorifying bhagavAn’s auspicious qualities. Like how materialists would enjoy embracing a woman (being fully immersed in it), devotees would enjoy glorifying bhagavAn’s qualities. Here, AzhwAr uses “vaNakkudai” since krishNa said in srI bhagavath gIthA 9.34 “mAm namaskuru” (Offer obeisances to me). AzhwAr indicates bhakthi through the word “thava” (thapas) since
    • bhakthi is a special state of gyAnam.
    • It is also based on muNdaka upanishath 1.1.10 “yasya gyAnamayam thapa:” (brahmam’s thapas/sankalpam is filled with gyAnam) – gyAnam and thapas are thus related.
    • It is also based on bhagavAn considering such devotee’s prEma (devotion) itself as thapasya (austerity).
  • puRa neRi kaLai kattu – Eliminating other aspects. In case of neRi being considered as bhakthi, one should eliminate all desires that are aimed at achieving something other than kainkaryam. In case of neRi being considered as prapaththi, all other upAyams should be eliminated.
  • uNakkumin pasaiyaRa – give up such attachments with ruchi (taste) and vAsanA (impressions).
  • avanudai uNarvu koNdu uNarnthu – How to give up such attachments?
    • Through gaining knowledge on him, or
    • Through knowledge explained by him, or
    • Through the path of devotion, or
    • Through holding on to the principle explained by him in charama slOkam.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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thiruvAimozhi – 1.3.4 – yArumOr nilaimaiyan

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

Full series >> First Centum >> Third decad

Previous pAsuram

brahma-meditating-on-vishnu krishna-gopis

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In this 4th pAsuram, when asked if these incarnations of bhagavAn are comprehensible by any one? nammAzhwAr replies that they can be easily comprehended by the devotees and very difficult to comprehend for those who are not devotees.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr says bhagavAn who has many forms and names through these incarnations, is not understandable by those who are unfavourable towards him and understandable by the favourable ones – this will continue forever.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

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

Similar to nanjIyar‘s introduction.

pAsuram

yArum Or nilaimaiyan ena aRivaraiya emperumAn
yArum Or nilaimaiyan ena aRiveLiya emperumAn
pErum Or Ayiram piRa pala udaiya emperumAn
pErum Or uruvamum uLathillai ilathillai piNakkE

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

pErum – names which highlight the divine forms
piRa – the many other forms that are highlighted by those names
pala Ayiram – many thousands
udaiya – being visible having such names/forms
yArum – those unfavourable ones even though they may be greatly knowledgable
Or nilaimaiyan – having a state
ena – thus
aRivariya – difficult to know/understand
emperumAn – the one who is my master accepting service from me
yArum – those devotees even though they may be very ignorant
Or nilaimaiyan – having a state
ena – thus
aRiveLiya – easy to know/understand
emperumAn – to the one who is my master accepting service from me
Or pErum – a name
Or uruvamum – a form
uLathillai – not present for such unfavourable persons
ilathillai – not absent for such favourable persons
piNakku – eternal argument/doubt

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

emperumAn who has many names which highlight his divine forms and many other forms that are highlighted by those names. He is visible through such many thousands of those forms. Such emperumAn is having a state that is not understandable by those who are not devoted to him and is understandable by those devotees even though they may be very ignorant. For such unfavourable ones, he is never present with a form and name. For such favourable ones, he is never absent (implying always present) with a form and name.  Thus, there will be constant debate about his existence and non-existence. Here, AzhwAr blissfully says emperumAn many times in this pAsuram realising the favours bhagavAn has done to him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

No matter how great one may be, if one is unfavourable towards bhagavAn, they cannot understand “He is like this”. No matter how meek/ignorant one may be, if one is favourable towards bhagavAn, they can understand “He is like this”. Knowing “He is like this” means – bhagavAn who has unlimited auspicious qualities assumes unlimited forms to protect his devotees. For the unfavourable ones, since they dont understand this nature of him in a name and form, for them “He does not exist”. For the favourable ones, since they understand his nature properly, for them “He does exist”. Thus, there will always be this confusion about his existence.

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

  • yArum… – The first “yArum” (whoever) indicates the unfavourable ones – no matter how intelligent (most intelligence) they are, because they will try to understand emperumAn (my master) with their self-efforts, they will fail to understand him. In arumpadham some pAsurams are shown to explain this – muthal thiruvanthAdhi 56 “nErE kadikkamalaththuL irunthum kANgilAn”  (Even being in the lotus flower from bhagavAn‘s navel, he does not see bhagavAn), thiruvAimozhi 7.7.11 “katkariya piraman sivan indhiran enRivarkkum katkariya kaNNan” (krishNa is difficult to see/understand by brahmA, rudhra, indhra who are difficult to be seen by us)
  • yArum… – The second “yArum” (whoever) indicates the favourable ones – no matter how ignorant (most ignorant) they are, because they understand his glories as revealed by him. We saw this in the lives of monkey (sugrIva), hunter-girl (sabari), cow-herd girl (yasOdhA).
  • emperumAn – Being amazed by this great quality of being understandable and not-understandable at the same time, AzhwAr declares him to be emperumAn (my master). ALavandhAr too glorifies emperumAn in sthOthra rathnam 21 “namO namO vAngmanasAthi bhUma yE namO namO vAngmanasaikabhUmayE…” (I offer my obeisances to you who is beyond the mind and words; I offer my obeisances to you who is in reach of mind and words).
  • pErum Or Ayiram – In mahAbhAratham bhIshma declares “…dhEvo nAma sahasravAn” (that radiant worshippable bhagavAn has 1000s of names). There is no limit for the words (names) that explain his guNams (auspicious qualities) and svarUpam (true nature).
  • piRa palavudaiya – having many divine forms. How can “piRa” (other) refer to forms? This is based on earlier precedence seen in sAsthram where nAma (name) is followed by rUpa (form). In vishNu purANam 1.5.6, it is said that “nAma  rUpancha bhUthAnAm…” (brahmA created names, forms and activities for entities such as dhEvas, etc…). In chAndhOgya upanishath 6.3.178, it is said that “…anEna jIvEna AthmanAnupravisya nAma rUpE vyAkaravANI…” (I (brahmam) enter through this jIvAthmA(s) as antharyAmi and give them names and forms). Not only that, he himself says subsequently in this pAsuram itself “pErum Or uruvamum” (name and form).
  • pErum oR uruvamum – auspicious name and divine form
  • uLathillai – For those who are unfavourable, it will be difficult to understand even at a gross level (since they are not seeing any of the auspicious qualities and the divine forms as they are).
  • ilathillai – For those who are favourable, since they see him with his qualities and form, he cannot be made non-existent ever.
  • piNakkE – Since the devotees see everything, they will constantly be performing mangaLAsAsanam. Since the others do not see anything, they will not even approach him. In between, these, AzhwAr is happy to see the emperumAn eternally.

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 – 1.3.3 – amaivudai aRaneRi

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

Full series >> First Centum >> Third decad

Previous pAsuram

krishna-nandagopa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In this 3rd pAsuram, nammAzhwAr says that the glories of the confidential nature of the birth/appearance of srIman nArAyaNan who is the supreme lord is incomprehensible even for brahmA, etc., who are greatly knowledgable.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr says that the avathAra rahasyam (the confidentiality of bhagavAn‘s births) cannot be understood by any one.

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, AzhwAr said bhagavAn is eLiyan (very simple). In the next pAsuram, his simplicity was elaborated.  In this pAsuram, AzhwAr says that his avathAra rahasyam cannot be comprehended by any one.

pAsuram

amaivudai aRaneRi muzhuvathum uyarvaRa uyarnthu
amaivudai muthalkedal odividai aRanilam athuvAm
amaivudai amararum yAvaiyum yAvarum thAnAm
amaivudai nAraNan mAyaiyai aRibavar yArE

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

amaivu – leading to result
udai – having
aRam – dharmam (virtuous path)
neRi – history
muzhuvathum – fully, in all
uyarvaRa uyarntha – top most
amaivu – position
udai – having
muthal kedal – srushti (creation) and samhAram (dissolution)
idai odivu – avAnthara samhAram (annihilation that happens in-between)
aRa – abundance
nilam athuvAm – being able
amaivu – intelligent
udai – having
amararum – dhEvas starting with brahmA
yAvaiyum – all achEthanas (insentients)
yAvarum – all chEthanas (sentients)
thAnAm – being himself
amaivu – position
udai – having
nAraNan – srIman nArAyaNan’s
mAyaiyai – the magnificient aspect of his avathArams
yAr aRibavar – who knows?
amaivu – apt

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

dhEvas such as brahmA, etc., have dharmam (virtuous path) that lead to proper result, have attained high position to be engaged in creation, annihilation, etc and are very capable/intelligent. Even such dhEvas starting with brahmA cannot comprehend the magnificient nature of the incarnations of the most apt (for being the supreme lord) srIman nArAyaNan who sustains all chEthanas (sentients) and achEthanas (insentients).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s vyAkyAnam (simple translation).

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

  • amaivudai aRaneRi… – The path of dharmam which leads to the result surely like dhasaratha chakravarthy performing yAgam and soon benefiting with 4 gems (4 children). Like bhagavAn is complete in auspicious qualities, brahmA, etc., are complete in virtues.
  • amaivudai muthal kedal… – When brahmA creates, everyone wonder if creation was done by bhagavAn himself – he is so meticulous. Same with samhAram, etc. This also includes avAnthara samhAram, etc (intermediate annihilation, creation, etc). Note: brahmA lives for 100 years of 360 days each. There are innumerable brahmAs. Under each brahmA, 14 lOkams exist. Each day of brahmA, there are 1000 chathur yugams. At the end of brahmA’s day – during the night, there is no activity. At the end of brahmA’s life, there is mahA praLayam (everything is consumed by bhagavAn). The 1000 yugams are divided in to 14 manvantharams (about 70 chathur yugams approximately) – each manvantharam has one indhra, one manu, saptha rishis (seven rishis), etc. At the end of each manvatharam, upto svarga lOka (5th lOkam from coming down brahma lOka) is dissolved and a new set of 10 lOkas get created again. This could be called as avAnthara praLayam and avAnthara srushti. At the end of each chathur yugam also, lots of annihilation occurs at various locations and dharma will be re-established through fresh progeny. This could also be called as avAnthara praLayam and avAnthara srushti.
  • aRa nilam adhuvAm – top-most virtue. brahmA, etc., are so capable that they need not hear the instructions from bhagavAn even for a second time. They become very obedient and submissive on learning their tasks from bhagavAn.
  • yAvaiyum yAvarum – All achEthanams (insentient) and chEthanams (sentient)
  • thAnAm amaivudai nAraNan – being the antharyAmi for all chith and achithbhagavAn is the prakAri (object) and they are all his prakAra (forms/attributes).
  • mAyaiyai aRibavar yArE – It is so difficult to comprehend because he chose to be born as the son of nandhagOpa who is one of his prakAram (form) and made him consider that “this is my son”.
  • aRibavar yArE – Who can comprehend this greatness? No one can.
    • nithyasUris cannot comprehend this since they are fully engaged in enjoying emperumAn in paramapadham.
    • samsAris cannot comprehend this since they dont have faith in emperumAn.
    • brahmA, etc., are depending on self-effort, so they cannot comprehend this unlimited greatness of emperumAn.
    • AzhwArs who are blessed by emperumAn himself, cannot comprehend this since they are immersed in enjoying such emperumAn in these incarnations and they cannot come out of it to comprehend it.
    • The omniscient lord himself cannot comprehend this since he himself says in bhagavath gIthA 4.9 “janma karma cha mE dhivyam” (my birth and activities are so divine that I myself is bewildered thinking about them).

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

ज्ञान सारं – पासुर (श्लोक) ९

श्री:
श्रीमते शठकोपाय नम:
श्रीमते रामानुजाय नम:
श्रीमत् वरवरमुनये नम:

ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक)  ८                                                                                        ज्ञान सारं – पासुर (श्लोक) १०

पाशूर ९

Lord-Vishnu

 

आसिल् अरुलाल् अनैत्तु उलगुम् कात्तलिक्कुम्
वास मलराल् मणवालन् – तेसु पोलि
विण्णट्टिल् साल विरुम्बुमे वेरोन्ड्रै
एण्णादार् नेन्चत्तु इरुप्पु ।

शब्दार्थ

आसिल् = दोष रहित (सकाम भाव से कोई कार्य करना दोष है) ; अरुळाल् = प्रेम से ; अनैत्तुलगुम् कात्त = सभी लोकोंकी रक्षा करते हैं ; ळिक्कुम् = इच्छा पूर्ण करना; वास मलराळ् मणवाळन् = पद्मजा लक्ष्मीजी के पति (श्रिय:पति) ही भगवान हैं  ; तेसु पोलि विण्णाट्टिल्  = जो श्री वैकुंठधाम में प्रकाशमान हैं ;नेन्ज्चत्तु इरुप्पु = और जीवोंके हृदयमें विराजते हैं ; साल विरुम्बुमे = जो ठीक उसी तरह ; वेऱोन्ऱै एण्णादार् = श्रीमन्नारायण अतिरिक्त और कोई उपाय नहीं और श्रीमन्नारायण के अतिरिक्त और कोई फल नहीं

भूमिका

भगवान से भगवान की नित्य सेवा के अतिरिक्त और कुछ नहीं मांगता ऐसा एक शरणागत आश्रित जीव जब भगवान को मिल जाता है तब भगवान को जो आनंद होता है उसका वर्णन पिछले पाशूरमें श्री देवराजमुनी स्वामीजी करते हैं। इस पाशूरमें और भी आगे बढ़कर श्री देवराजमुनी स्वामीजी आश्रितोंके हृदयमें बिराजनेवाले भगवान के आनंद की इसके भी आगेकी स्थिती का वर्णन करते हैं। हृदयमें प्रवेश करनेसे पहले भगवान हमारे हृदयकी परीक्षा करते हैं की यह हृदय केवल भगवान का ही विचार करता है या और किसी सांसारिक वस्तु का भी विचार करता है। अगर भगवान को इस बात का भरोसा हो जाता है की यह जीव भगवान के व्यतिरिक्त और किसी भी वस्तु को नहीं चाहता है तो वें वहाँ आनंदपूर्वक नित्य बिराजते हैं।

विवरण

आसिल् अरुळाल्: जब कोई किसी बदले की ईच्छा से कुछ करता है तो वह मदद कृत्य हो तो भी दोषपूर्ण हो जाता है। अरुळ से भगवान की करुणा का वर्णन होता है। भगवान हमे सबकुछ देते हैं और बदले में कुछ भी नहीं चाहतें। परीमेएलालगर स्वामीजी “अरुळ” का अर्थ समझाते हुए कहते हैं, हमें सभी जीवोंके प्रति निष्कारण करुणा होनी चाहिए। यही स्वरूप है। हम साधारणत: हमारे बालबच्चे, माता-पिता, पत्नी, बंधु, आदि संबन्धित व्यक्तिओंसे प्रेम करते हैं। हम उसी तरह का प्रेम किसी अंजान व्यक्ति की तरफ नहीं प्रदर्शित करतें। परिवार जनोंका प्रेम संबंध से आता है। और अंजान व्यक्ति से कोई ऐसा संबंध नहीं होने के कारण हम उनपर प्रेम नहीं करतें। परंतु, भगवान और उनके सच्चे आश्रित के लिए सभी जीवोंकी तरफ निष्पक्ष प्रेम होना यह सबसे महत्त्वपूर्ण गुण होता है। वें किसी भी व्यक्ति के किसी गुण के कारण प्रेम नहीं करते और ना ही किसी दोष के कारण तिरस्कार भी करते हैं। अगर वे गुण दोष देखते हैं तो प्रेम और करुणा का प्रदर्शन अपने आपमें दोषपूर्ण है। ऐसा दोषपूर्ण प्रेम हम जीवात्मा प्रदर्शित करते हैं, जबकि भगवान हमपर सच्चा प्रेम करते हैं, वें हमसे बदले में कुछ नहीं चाहते हैं।

अनैत्तुलगुम्:  ब्रह्माण्ड में १४ लोक हैं, पृथ्वी समेत ऊपर ७ और पृथ्वी के नीचे ७। ऊपर के ७ लोक हैं, “भूर्लोक”, “भूवर्लोक”, “स्वर्लोक”, “महर्लोक”, “जनलोक”, “तपोलोक”, और “सत्यलोक”। हमारे नीचेके सात लोक हैं, “अतललोक”, “सुतललोक”, “वितललोक”, “तलातललोक”, “महातललोक”, “रसातललोक”, और “पाताललोक”। यह समूह “अण्डम्” कहलाता है। भगवान अपना निष्पक्ष प्रेम इन १४ लोकोंके सभी जीवोंके लिए प्रदर्शित करते हैं। अगर भगवान कुछ कारण के लिए प्रेम रखते हैं तो वह प्रेम दोषपूर्ण हो जाएगा। परंतु भगवान हम सबके लिए एक सरीखे हैं और वे हममे कोई भेदभाव नहीं करतें।

कात्तळिक्कुम्:  भगवान हमारी रक्षा कराते हैं। रक्षा का अर्थ बहोत ध्यान पूर्वक समझके समझना चाहिए क्योंकि रक्षा का अर्थ साधारणत: गलत लगाया जाता है। हम जो मांगते हैं वह सब कुछ देना प्रेम नहीं है। रक्षा का अर्थ है की जो वास्तव में अति आवश्यक हो वह देना। जो आवश्यकता है वह प्रिय भी है और जो प्रिय है वह आवश्यक हो यह जरूरी नहीं है। हम समझते हैं की भगवान रक्षा नहीं करतें क्योंकि वह हमारी इच्छा पूर्ण नहीं करते हैं। इसीलिए हमारे बड़े क़हते हैं की “हमे जो भगवान की तरफ से मिला है उसमे हम हमेशा समाधान रखना चाहिए और भगवान को धन्यवाद करते रहना चाहिए। हमारी रक्षा कैसे करनी है यह उनसे अच्छी तरह और कोई नहीं जानता।

वास मलराळ् मणवाळन्: श्री शठकोप स्वामीजी कहते हैं, “वेरि माराअद पूमेल् इरुप्पाळ्”। भगवान श्री लक्ष्मीजी के पति हैं जो कमाल पर बिराजमान हैं और जिनकी सुंदरता एक क्षणमात्र के लिय भी क्षय नहीं होती। जब भगवान हमारी रक्षा करते हैं तो श्री लक्ष्मी अम्माजी भी उनके साथ बिराजमान होती हैं तभी वो हमारी रक्षा करते हैं नहीं तो नहीं कर सकतें। अत: श्री लक्ष्मी अम्माजी का रक्षा करनेका कार्य भी भगवान जितना ही महत्त्वपूर्ण है। श्री लक्ष्मी अम्माजी पुरुषकार बनकर भगवान की हमारी ओर की करुणा गुण को वृद्धिंगत करती हैं। और तो और वें उनमें सबसे पहली हैं जो हमारी भगवान से हुयी रक्षा देखकर प्रसन्न होते हैं।

तेसु पोलि विण्णाट्टिल्: यह श्री वैकुंठधाम श्री परमपदधाम के लिए कहा गया है। हर एक मोक्ष प्राप्त जीव यहाँ आते हैं। नित्य सूरी यहाँ का नित्य परमानंद लूटते रहते हैं। यहाँ काल/समय का प्रभाव नहीं होता। कोई वृद्ध अथवा व्याधिग्रस्त नहीं होता। हर कोई अपने इच्छा अनुसार कैंकर्य कर सकते हैं। यहाँ कैंकर्यमें कोई बाधा नहीं है। संक्षिप्त में, यह सर्वोच्च सर्वोत्कृष्ट स्थान है।

साल विरुम्बुमे*: भगवान को एक स्थान परमपद से भी ज्यादा प्रिय है। वें यहाँ रहना परमपद में रहने से भी अधिक चाहते हैं। यहाँ “विरुम्बुमे” में एकार के उपयोग से अधिक महत्त्व प्रतिपादित किया गया है।

वेऱोन्ऱै एण्णादार् नेन्ज्चत्तु इरुप्पु: “साल विरुम्बुमे” में वर्णित यह स्थान है भगवान के शरणागतोंका हृदय। ऐसे शरणागत प्रपन्न कहे जाते हैं, जो भगवान के अतिरिक्त और किसी चीज को नहीं चाहतें और नहीं मांगतें। श्री शठकोप स्वामीजी कहते हैं, “उण्णुम् सोऱु, परुगुम् नीर्, तिन्नुम् वेऋइलै एल्लाम् कण्णन्” अर्थात्, श्रे कृष्ण भगवान आल्वारोंका अन्न, जल, तुलसी (सर्व सुख) हैं। ऐसे शरणागतोंके हृदयमें भगवान को अति आनंद प्राप्त होता है। इतना आनंद भगवान को अपने परमपदधाममें रहनेमें भी नहीं आता है। भगवान आश्रितोंसे कुछ नहीं चाहते हैं। उन्हे ऐसे आश्रित मिल जाएँ जो भगवान से भगवान के सिवा और कुछ नहीं चाहते तो वें अति आनंदित हो जाते हैं और ऐसे आश्रितोंके हृदयमें रहने को उत्सुक रहते हैं।

अडियेन् केशव रामानुज दासन्

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-9-asil-arulal/

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thiruvezhukURRirukkai – 3

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

Full series

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(1-2-)3-4-3-2-1-(1-2-3)

mUvadi nAnilam vENdi
muppuri nUlodu mAnuri ilangu mArvinil
iru piRappu oru mANAgi
oru muRai Iradi mUvulagu aLandhanai

Word by word meaning

oru muRai – once upon a time
muppuri nUlodu – with pUNUl (yagyOpavItham) and
mAn uri – deer skin
ilangu mArvinil – adorned in your chest,
iru piRappu oru mAN Agi – as unparalleled Brahmin bachelor
vENdi – (you) begged for
mU adi – three steps of land
nAnilam – in this earth that has four kinds of areas,
aLandhanai – (and) you spanned
mU ulagu – the three worlds
Ir adi – with (your) two divine feet.

vamana-mAnuri

Simple translation

Next, thirumangai AzhwAr shows us that when it is not possible to do the task using the bow like in destroying of rAvaNan, He would do it using his beauty and kindness.

World as represented by four types of areas (forest, mountain, etc.) was spanned by your two steps, and the third step was on the head of mahAbali. For this, you came as a bright and beautiful vAmanan (dwarf) wearing pUNUl and deer skin, and begged for 3 steps of land for a low level wish of Indhiran to get the lands.

Can you not come for me who wish for You only?

vyAkyAnam

mUvadi … – You who performed what is required by indhran who is after other benefits, can you not do what is required for me who is considering only You as my benefit?

nAnilam mUvadi vENdi – World as represented by four types of areas – mullai (forest and related areas), kurinji (mountain and related areas), marudham (town and related areas), neidhal (ocean and related areas) – these are not of much importance (compared to you) – but you spanned them with your two steps; with the aim of capturing him with your third step, you begged for three steps of land.

(since these four types of land would turn in to desert when there is not enough water or due to heat), only the four types of land are talked about here – this is similar to how other poets have done, and also by nammAzhwAr in thiruviruththam 26 – nAnilam vAik koNdu

muppuri nUlodu mAn uri ilangu mArvinil – like the brightness of a lightning in dark clouds, your chest is having the pUNUl and deer skin as a bramhachAri.

iru piRappu – Him looking fresh with newly done upanayanam which is a second birth;

oru mAN Agi – being an unparalleled brahmachAri. To get the land that indhran begged Him to get back, he begged for the land in the form of a vAmanan (dwarf), like a brahmachAri who has had a long time experience in begging, where the sweet expression in such a person’s face would not be different whether the other party grants the alms or does not grant the alms. He is so beautiful in this form, that there is no parallel, and even if He Himself wants to be born like this, it would not be possible for him – such was vAmanan’s beauty.

oru muRai Iradi mUvulagu aLandhanai – at one time itself you measured using two steps, the three worlds. By this, AzhwAr says, “Like how for Indhran you got him back the kingdom of the three worlds, for me please give me what I wish for – being sEshan (subservient) to you”. You took these efforts for those who wished for other benefits, can you not take some efforts for me who only wish You as the benefit? indhran lost some inconsequential land only, whereas I have lost me and You both.

(When spanning the worlds) You had touched the heads of everyone including those who were not interested in You; can you not give your thiruvadi (divine feet) to me who wishes for you?

Unlike indhran with his lowly interest in land, and unlike mahAbali who was proud of his character of being the best in donating to others, am I not interested only in getting You? I wonder whether you will do the deeds, even by going as a beggar, only to those who wish for things other than You. Would you not do the deeds for those who wish only for You?

This is similar to wishes of other AzhwArs and AcharyAs – only interested in emperumAn’s thiruvadi on their head.

Translation by raghuram srInivAsa dAsan

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ज्ञान सारं – पासुर (श्लोक) ८

श्री:
श्रीमते शठकोपाय नम:
श्रीमते रामानुजाय नम:
श्रीमत् वरवरमुनये नम:

ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) ७                                                                 ज्ञान सारं – पासुर (श्लोक) ९

पाशूर ८

vishnu

मुऱ्ऱप् बुवनम् एल्लाम् उण्ड मुगिल् वण्णन्
कऱ्ऱैत् तुळाय् सेर् कळल् अन्ऱि – मऱ्ऱोन्ऱै
इच्चिया अन्बर् तनक्कु एन्ग्न्गने सेय्दिडिनुम्
उच्चियाल् एऱ्कुम् उगन्दु

शब्दार्थ

मुऱ्ऱप् बुवनम् एल्लाम् उण्ड = वो जिसने संपूर्ण जगत को बिना कोई चिन्ह छोडे निगलकर अपने उदर में रख लिया ; मुगिल् वण्णन् = वो जो जल से भरे हुये घने काले मेघ के समान रंग धारण किए हुये हैं ; कऱ्ऱैत् तुळाय् सेर् = और सुंदर तुलसी का समुच्चय ; ल् अन्ऱि – मऱ्ऱोन्ऱै इच्चिया अन्बर्  = भगवान के शरणागत जिन्हे भगवान के चरणारविंद के सिवा और कुछ नहीं अच्छा लगता और भगवान के चरणारविंद के सिवा और कोई भी फल की इच्छा नहीं रखते। ; तनक्कु एन्ग्न्गने सेय्दिडिनुम् = तथापि भगवान के प्रति किए हुये कैंकर्य ; उच्चियाल् ऱ्कुम् उगन्दु = बड़े आनन्द से स्वीकार किए जाएँगे और वो भी उन भगवान के मस्तक से।

भूमिका

जिन लोगोंकों भगवान के चरणारविंद के अतिरिक्त और कोई भी चीज में रुचि नहीं है वे सदा सर्वदा भगवान का ही सेवा कैंकर्य करते रहते हैं। उनके किए हुये कैंकर्य में हुये किसी भी गलती, आपत्ति, क्रमभंग की तरफ भगवान श्रीमन्नारायण कभी ध्यान नहीं देते। वे बड़े आनन्द से किसी आशंका के रहित सेवा स्वीकार करते हैं और शरणागत को अपना कैंकर्य करते देख प्रसन्न होते हैं। वे उनके इस कैंकर्य को स्मरण में रखते हैं। भगवान कृष्ण भगवद्गीता में अर्जुन से कहते हैं, “हे अर्जुन मेरे भक्त मुझे शुद्ध प्रेम भक्ति से जो भी पत्र, पुष्प, फल, तोय अर्पण करते हैं वो मुझे अत्यंत प्रिय है और में उसका तुरंत पान करता हूँ। क्या अर्पण किया है इससे किस प्रकार किस भाव से अर्पण किया है यह महत्त्वपूर्ण है भगवान की प्रसन्नता के लिए। यह इस गाथा का भाव है।

विवरण:

मुऱ्ऱप् बुवनम् एल्लाम् उण्ड मुगिल् वण्णन्:  प्रलय के समयमें भगवान श्रीमन्नारायण ने सभी चराचर सृष्टि को निगलकर अपने उदर में संरक्षण दिया। इस प्रकार यह विनाश नहीं है रक्षण ही है। बहोत बार हम उसे विनाश कहते हैं परन्तु वास्तवमें, वह विनाश नहीं है कारण भगवान चराचर सृष्टि को सुरक्षित जगह रखता हैं जहांसे उनका जन्म हुआ था। वे अपना कर्तव्य समझ कर यह करते हैं और बदले में कुछ नहीं चाहतें और ना ही वे यह और कुछ फायदे के लिए करते हैं। भगवान का स्वभाव घने काले मेघ के जैसा है जो सबके समृद्धि के लिए बरसते हैं। मेघ का कर्तव्य है बरसना और वे बदले में कुछ नहीं चाहते हैं। जितने काले मेघ उतना वे ज्यादा बरसते हैं। भगवान भी काले मेघ के वर्ण के हैं यह साम्य है परंतु हमे यह भी ध्यान रखना चाहिए की जब मेघ का काला रंग समाप्त हो जाएगा तब मेघ बरसना बंद कर देंगे परंतु भगवान ऐसा कभी नहीं कर सकते यह अंतर भी ध्यान रखना चाहिए। आल्वार कहते हैं, “ताइ इरुक्कुम् वण्णमे उम्मै तन् वयिट्रु इरुति उय्य कोन्डान्, अर्थात् भगवान संरक्षण करनेमें एक माँ के जैसे हैं। जैसे एक माँ अपने पुत्रका रक्षण करती हैं वैसेही भगवान समस्त विश्व का रक्षण करते हैं जो की उनकी ही रचना है। विश्व को रक्षण के बारेमें पता भी नहीं होते हुये भी भगवान उसका रक्षण करते हैं कारण उनका इस विश्व के साथ माता पुत्र का संबंध है। उनको और क्या कारण चाहिए रक्षण करनेके लिए? अगर बेटा कुएं के नजदीक जाता है तो उसकी माँ तुरंत उसे खींचलेती है क्योंकि वो बेटा उससे निर्मित है और उसका रक्षण करना उसका सर्वतोपरी कर्तव्य है। ठीक उसी तरह, हम सभी उस भगवान के बेटे हैं और यह संबंध पर्याप्त है तथा प्रलय कालमें रक्षण करने के लिए और किसी कारण की आवश्यकता नहीं है। जब सब चराचर सृष्टि को वे अपने उदर में ले लेते हैं तो उन्हे सभी का रक्षण होने के कारण अत्यंत आनंद होता है। ऐसा करनेमें उनको और कोई फायदा नहीं है। ठीक उसी तरह, जब शरणागत कैंकर्य करता है तो भगवान उसका कैंकर्य देखकार आनंदित होते हैं और कैंकर्य करते हुये होनेवाले सभी अपराधोंकों क्षमा कर देते हैं।

कऱ्ऱैत् तुळाय् सेर् ल् अन्ऱि: भगवान के चरणरविंदोंकी मधुरता का वर्णन यहाँ हो रहा है। “तुळाय्” अर्थात् तुलसी. जमिन मैं उगनेवाली तुलसी और भगवान को सुशोभित करनेवाली तुलसी में अंतर है। भगवान को सुशोभित करनेवाली तुलसी उसके भगवान के विग्रह साथ संस्पर्श के कारण जमिन पर उगनेवाली तुलसी से कई ज्यादा सुगंधित होती है। चुंकी उसे अपना अंतिम गंतव्य स्थान मिल गया उसके लिए अब और कुछ करनेको बाकी नहीं रहा। वो भगवान की सेवा में स्थानापन्न हो गईं और इसी कारण उसके आनंद की सर्वोच्चता उसके सुगंधी में प्रतीत होती है। अत: प्रपन्न जो तुलसी से सुशोभित भगवान के चरणारविन्दोंमें शरणागति करते हैं वे प्रथम उनकी सुंदरता में आकर्षित होंगे भगवान के कल्याण गुण (सौलभ्य और सौशील्य) तो अभी आगे हैं। प्रथम तो सुंदरता तो स्पष्ट रूप से दिखती है और भगवान हमारे हृदय चुरानेका कोई अवसर गवांते नहीं हैं। वे अपने आप को सुंदर और सुंगंधित तुलसी से सजाते हैं। वे अपना सांवला रंग प्रदर्शित करते हैं जो उनकी उदारता दिखाता है। वे अपने साथ अम्माजी को भी धारण करते हैं। श्री मधुरकवी स्वामीजी श्री कणिणुन् सिरुताम्बु में इसका “करिय कोल तिरु उरु काण्बन् नान्” ऐसा वर्णन करते हैं। “कट्रै तुज़्हाइ सेर् कल् अन्ड्ऱि” से मुख्य रूप से भगवान के चरणारविन्दोंका आनन्द प्रतीत होता है।

 

मऱ्ऱोन्ऱै इच्चिया अन्बर्: यहाँ प्रपन्न जो भगवान श्रीमन्नारायण के अतिरिक्त और किसी वस्तु की चाहना नहीं करते उनका वर्णन है। आजके अधिकांश लोग भगवान से लौकिक तथा सांसारिक वस्तुएं, सुख की याचना करते हैं। इसके लिए वे भगवान को प्रसन्न करनेके लिए अपने मन से कुछ करेंगे (जिससे वे सोचते हैं की भगवान प्रसन्न होंगे)। वे तो एक व्यवसाय भी शुरू कर देंगे जहां वे भगवान से सौदा करेंगे और भगवान जो भी देंगे उसका हिस्सा भगवान को देंगे। यह विचित्र तो लगता है परंतु यही आज की परिस्थिति है। तथापि यह पूर्णत: अनुचित है। हमे यह स्मरण करना आवश्यक हो जाता है की श्री गोदाम्बाजी ने भगवान से कहा था, “मेरे प्यारे भगवान, मैंने आपके लिए क्षीरान्न बनाया है। अगर आप आकार इसे पाते हैं तो आपको एक भेंट दूँगी। भेंट और कुछ नहीं मगर और १०० घड़े क्षीरान्न है। मैं यह भेंट दे रही हूँ क्यूंकी आप आए और आप क्षीरान्न पानेकी मेरी इच्छा को आपने पूर्ण कीया है।” आल्वार और आचार्य भगवान का मंगल मनाते हैं; इसलिए नहीं की उन्होने राक्षसोंका और क्रूर राजाओंका अंत किया परंतु इसलिए गाते हैं की वे भगवान को युद्ध में कुछ हो न जाए ऐसा उनको डर लगता है और इसलिए की वे विजयी होगए और अपने आप का रक्षण किया।

तनक्कु एन्ग्न्गने सेय्दिडिनुम्: ऐसे कोटि के प्रपन्न शरणागतोंपर भगवान कृपा बरसाते हैं। उनके कैंकर्य की त्रुटीयोंकि तरफ भी भगवान अनदेखा कर देते हैं। वे केवल हृदय के भाव छोडकर और किसी चीज को नहीं देखते।

उच्चियाल् ऱ्कुम् उगन्दु:  ऐसे प्रपन्न शरणागतोंका कैंकर्य भगवान बड़ी प्रसन्नता से स्वीकार करते हैं। श्री गोदाम्बाजी भगवान के लिए बनाई माला को खुद पहले धारण करती थीं। वे अपने आप को सुशोभित करनेके लिए नहीं बल्कि भगवान कृष्ण को यह माला अच्छी लगेगी की नहीं यह देखने के लिए माला प्रथम स्वयं धारण करती थीं। वें एकबार मा धारण करके दर्पण में देख रही थी की अचानक उनके पिता श्री विष्णुचित्त स्वामीजी आए और वें पकड़ी गईं। श्री विष्णुचित्त स्वामीजी गोदा की यह हरकत देखकर हताश हुये और तो और उस माला में गोदा का केश भी अटक गया था। उन्होने उस माला को दूर रखकर नई माला बनाई। वे नई माला श्री वटपत्रशायी भगवान को धारण करानेके लिए गए। नई माला देखकर भगवान नाराज होगए। उन्होने श्री विष्णुचित्त स्वामीजी को गोदा की प्रसादी माला लाने के लिए आज्ञा प्रदान की क्योंकि उस माला में गोदा के केश थे और भगवान को उसका आनंद लेना था। श्री विष्णुचित्त स्वामीजी को आश्चर्य हुआ परंतु वे अपनी बेटी गोदा के लिए बड़े प्रसन्न हुये। उन्होने जाकर सारा वृत्तांत श्री गोदाम्बाजी को सुनाया। वो सुनकर श्री गोदाम्बाजी हर्षित हो गई। इस प्रकार हम देख सकते हैं की भगवान भी भागवत संबंध की इच्छा रखते हैं। उनको केवल प्रपन्नोंकी ही आवश्यकता है। वे प्रपन्नोंका आनंद लेते हैं और उनके दोषोंकी तरफ ध्यान नहीं देतें।

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-8-murrap-buvanam/

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