Monthly Archives: June 2015

mudhalAyiram telugu thiruppaLLiyezhuchchi

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

తిరుప్పళ్ళి యెళిచ్చి

June 29, 2015 Published by: shashidhar nalla

శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

e-book: http://1drv.ms/1MilSRb

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

పెరియపెరుమాళ్ (శ్రీరంగనాథుడు) –శ్రీరంగం

తొండరడిపొడిఆళ్వార్ (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.

నంజీయర్

పిళ్ళైలోకాచార్యులు – తిరుశఙ్గనల్లూరు

తనియన్ల కు పిళ్ళైలోకం జీయర్ వ్యాఖ్యానాన్ని అందించారు.

pillailokam-jeeyar పిళ్ళైలోకం జీయర్

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

అడియేన్ నల్లా శశిధర్ రామానుజదాస

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

ज्ञान सारं – पासुर (श्लोक) ९ ज्ञान सारं – पासुर (श्लोक) ११

ప్రమేయం (లక్ష్యం) – http://koyil.org
ప్రమాణం(scriptures) – http://srivaishnavagranthams.wordpress.com
ప్రమాతpramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

gyAna sAram hindi Other

ज्ञान सारं – पासुर (श्लोक) १०

June 26, 2015 Published by: narasimhantsl

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

ज्ञान सारं

पासुर१० –

998931_10153082622610375_989954565_n

नाळुम् उलगै नलिगिन्र वाळरक्कन्
तोलुम् तलैयुम् तुणित्तवन्तन् – ताळिल्
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 – ४.४.५)

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 – ५.५.७)

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 ही 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।

तन् – ताळिल्पोरुन्दादार्उळ्ळत्तु :- 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।

अडियेन् केशव रामानुज दासन्

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

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

thiruvAimozhi – 1.3.6 – uNarndhu uNarndhu

June 25, 2015 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Even though one can realise one’s 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 as to whether this supreme lord is brahmA, rudhran or srIman nArAyaNan. How to understand the truth in such a 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 as to 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. It is explained in srIrangarAja sthavam 2.81 “madhyE virincha girisam prathamAvathAra:” (your first incarnation that was in-between brahmA and rudhra…). Each of those 3 is 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 that 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 if this is understood after trying very hard, it is even more difficult to understand the true nature of sarvEsvaran who has brahmA, rudhran, et al as his body. Thus, try to understand him properly though this manner (as explained in the pAsuram) and approach him”. He explains as to who is the approachable object and how to approach him.

pAsuram

uNarndhu uNarndhu izhindhu aganRu uyarndhu uruviyandha in nilaimai
uNarndhu uNarndhu uNarilum iRai nilai uNarvaridhu uyirgAL
uNarndhu uNarndhu uraiththu uraiththu ari ayan aran ennum ivarai
uNarndhu uNarndhu uraiththu uraiththu iRainjumin manappattadhu onRE

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

uNarndhu uNarndhu – Since jIvAthmA is naturally knowledgeable, being the one who realises oneself constantly
izhindhu aganRu uyarndhu – since that gyAnam (knowledge) is unlimited in its pure form, pervading in all directions
uru – unlike achith which can be in a form/shape
viyandha – being distinct
innilaimai – the state of such AthmA
uNarndhu – realising it through hearing
uNarndhu – further, realising it through contemplation
uNarilum – Even when realised through yOgam
iRai nilai – the nature of sarvEsvaran who is concealing his supremacy and presenting himself in between brahmA and rudhran
uNarvaridhu – 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)
uNarndhu uNarndhu – analysing their qualities, wealth, nature etc
uraiththu uraiththu – reading through those pramANams which reveal their qualities, wealth etc.
manappattadhu onRu – whoever is understood as ISwara
uNarndhu uNarndhu – 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 knowledgeable 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 realise 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

uNarndhu – AzhwAr uses the term “uNarndhu” (knowing/realising) instead of “uNarvu” (knowledge/gyAnam) – this rejects the philosophy of yOgAchAra (baudhdha school) “knowledge only exists and there is no knower”. The repetition “uNarndhu uNarndhu” 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” is given (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”.
izhindhu aganRu uyarndhu – spread in all directions. nampiLLai says “ISwaran svarUpaththAlE engum vyApiththirukkumApOlE gyAnaththAlE engum vyApiththirukkum” (Just as bhagavAn has pervaded naturally himself everywhere, jIvAthmA has pervaded through his gyAnam).
uru viyandha 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 realise it through yOga sAsthram.
iRainilai uNarvaridhu – Even if the self is truly realised through difficult means, bhagavAn being the antharyAmi for brahmA, rudhran et al 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 uNarndhu uNarndhu 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 in-charge only for annihilation (rudhra). By neutrally analysing the authentic texts which explain about them and reciting them, you can understand who is truly superior. Instead of siding with one person just as 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 analyse 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

thiruvAimozhi – 1.3.5 – piNakkaRa aRuvagai

June 23, 2015 Published by: Sarathy Thothathri

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

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 andhamil Adhi am pagavan
vaNakkudaith thavaneRi vazhi ninRu puRaneRi kaLai kattu
uNakkumin pasai aRa avanudai uNarvu koNdu uNarndhE

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

aRuvagaich chamayamum piNakku aRa – Removing the confusions which 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) etc
andhamil – 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 into devotion)
uNarndhu – having seen
pasai – 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 which 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 who follow the six philosophies and the favourable ones who follow vEdham, he [bhagavAn] 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 its being not created by any one and
these six philosophies which 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 which 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 (naiyyAyika), kshapaNaka (jaina), kapila (sAnkya), pathanjali (yOga)
neRi uLLi uraiththa – Just like someone who does not have full understanding will analyse it thoroughly and explain, 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, someone 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 that he revealed these important principles.
andhamil – endless. When someone 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 et al) – 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 et al the term ‘bhagavAn‘ 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. Just as how materialists [those who are not devoted to emperumAn] 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 which 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 uNarndhu – 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

thiruvAimozhi – 1.3.4 – yArumOr nilaimaiyan

June 22, 2015 Published by: Sarathy Thothathri

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

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 comprehensible to those who are unfavourable towards him and comprehensible to 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 uLadhillai iladhillai 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 which 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 knowledegable
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
uLadhillai – not present for such unfavourable persons
iladhillai – not absent for such favourable persons
piNakku – eternal argument/doubt

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

emperumAn has many names which highlight his divine forms and many other forms which 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” implies – bhagavAn who has unlimited auspicious qualities assumes unlimited forms to protect his devotees. For the unfavourable ones, since they don’t understand this nature of his in a name and form, “He does not exist”. For the favourable ones, since they understand his nature properly, “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 intelligent) 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 – mudhal thiruvandhAdhi 56 “nErE kadikkamalaththuL irundhum kANgilAn” (despite being in the lotus flower from bhagavAn‘s navel, he [brahmA] does not see bhagavAn), thiruvAimozhi 7.7.11 “katkariya piraman sivan indhiran enRivarkkum katkariya kaNNan” (krishNa is difficult to be seen/understood 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 are beyond the mind and words; I offer my obeisances to you who are in reach of mind and words).
pErum Or Ayiram – In mahAbhAratham bhIshma declares “…dhEvo nAma sahasravAn” (that radiant worshippable bhagavAn has thousands of names). There is no limit for the words (names) which 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 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 et al). In chAndhOgya upanishath 6.3.178, it is said that “…anEna jIvEna AthmanAnupravisya nAma rUpE vyAkaravANI…” (I (brahmam) enter through these jIvAthmAs 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
uLadhillai – 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).
iladhillai – 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

thiruvAimozhi – 1.3.3 – amaivudai aRaneRi

June 20, 2015 Published by: Sarathy Thothathri

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

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, are incomprehensible even for brahmA et al, who are greatly knowledegable.

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 anyone.

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 muzhuvadhum uyarvaRa uyarndhu
amaivudai mudhalkedal odividai aRanilam adhuvAm
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
muzhuvadhum – fully, in all
uyarvaRa uyarndha – top most
amaivu – position
udai – having
mudhal kedal – srushti (creation) and samhAram (dissolution)
idai odivu – avAnthara samhAram (annihilation that happens in-between)
aRa – abundance
nilam adhuvAm – 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 magnificent 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 et al have dharmam (virtuous path) that leads 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 magnificent 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 et al are complete in virtues.
amaivudai mudhal kedal… – When brahmA creates, everyone wonders if creation was done by bhagavAn himself – he is so meticulous. Similar is the case 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. In each day of brahmA [12 hours], there are 1000 chathur yugams. At the end of brahmA’s day, viz. during the night [12 hours], 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 into 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, 10 lOkas, up to svarga lOka (5th lOkam coming down from brahma lOka) are 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 et al 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 achEthanas (insentient entities) and chEthanas (sentient entities)
thAnAm amaivudai nAraNan – being the antharyAmi for all chith and achith – bhagavAn is the prakAri (object or substrate) 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 don’t have faith in emperumAn.
- brahmA et al 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 am bewildered thinking about them).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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

gyAna sAram hindi Other

ज्ञान सारं – पासुर (श्लोक) ९

June 19, 2015 Published by: narasimhantsl

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

ज्ञान सारं

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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iyaRpA thiruvezhukURRirukkai

thiruvezhukURRirukkai – 3

June 18, 2015 Published by: raghuram

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

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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.

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