Monthly Archives: June 2015

thiruvezhukURRirukkai – 2

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

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

oru muRai iru sudar mIdhinil iyangA
mummadhiL ilangai irukAl vaLaiya
oru silai onRiya IreyiRRazhalvAi
vALiyin attanai

 

After the above (first phrase), next, AzhwAr says, like how a farmer would plant and he himself would remove the weeds, emperumAn destroys the rAkshasAs who destroy the world He created.

Word by word meaning

iru sudar – moon and sun
mIdhinil iyangA – would not span above
ilangai – lankApuri
oru muRai – even once (due to fear)
mum madhiL – (lankA) that is covered by three kinds of protection, by water, mountain, and forest,
attanai – (you) burned and destroyed (such lankA),
oru silai – (using your) unparalleled bow (sArngam)
iru kAl vaLaiya – with its two ends curved,
vALiyin – using the arrows
onRiya Ir eyiRu – that are fit into the bow, and having 2 teeth
azhal vAi – and which have got the mouth that spits fire.

Simple translation

Using the unparalleled bow that is curved on both ends, you shot arrows that have two teeth and with the mouth the spits fire, and destroyed lankA, where even the sun and moon were afraid to go above of it.

Unlike your creation of brahmA which you did with just your sankalpam (ayanai InRanai), you physically stood in front of the enemy in the battle ground and destroyed him using your bow and arrows.

It was not pirAtti (sIthA) who destroyed the demon who separated Her from You, it is you who fought and destroyed such demon. Likewise, I cannot remove the ones that separate me from You, that are, this samsAram and my avidhyA, karma, vAchanA, ruchi (lack of knowledge about nature of self, etc., long lasting impressions of my pApams, and the taste for other things, which I still have got left in me); only You please remove such demons that separate me from You.

pt388-rama-ravana-courtesy-crafts-of-india-2

vyAkyAnam

bhIshO dhEthi sUrya:’ (sun rises because of his fear (obedience) of paramAthmA). But when rAvaNan was there in lankA the sun was afraid of Him and did not show his strength in that place (nainam sUrya: prathapathi – srI rAmAyaNam).

Same can be applied to the moon also, so AzhwAr describes rAvaNan in this way.

ilangai – like a wasp’s nest all these rAkshasas were having a ball in this place (ammaNa kUththadikkum / அம்மணக்கூத்தடிக்கும்), the rAkshasas who were a terror to anyone who would even just think of them – isn’t this the kind of place that He destroyed?

How did He do that?

iru kAl vaLaiya oru silai onRiya ireyiRRu azhal vAi vALiyin attanai – using the unparalleled bow that is curved on the two ends, using the arrows that is fixed on such a bow, the arrows having two teeth and which spit fire, you destroyed the place.

azhal vAi vALi – when placing it in the bow it would look like an arrow, and when it strikes the enemy it would be like a fire.

vALiyin attanai – as opposed to ‘ayanai InRanai’ above, where You created brahmA by your sankalpam, here you stood on the battlefield with your bow and arrows and tormented rAvAnan.

oru muRai … attanai – you are the one who destroyed the demon who separated pirAtti from you, not she. Likewise it is you who has to destroy the samsAram and karma, etc., that separate me from you.

Here it gives a detailed explanation of how this neatly fits with mudhal thiruvanthAdhi’s 59th pAsuram of poigai AzhwAr,

adaindha aruvinaiyOdu allal nOi pAvam
midaindhavai mINdozhiya vENdil – nudangidaiyai
mun ilangai vaiththAn muraN azhiya mun oru nAL
than vil am kai vaiththAn saraN.                    [mudhal thiruvanthAdhi 59]

in which he describes that for the AthmA it is not in-built with these karmAs and its effects; like how iron would get the heat and color when it gets in contact with fire, AthmA due to contact with achith (nonsentient, this body), makes us believe that this body is us, that is the avidhyA, and this is all due to karmam (accumulated good and bad effects), vAsana (trace of previously acquired bad karmas), ruchi (continued interest in such things). These are ‘aru vinai’ – very hard for us to destroy.

mINdu ozhiya vENdil – If you wish to destroy these with all its trace, in one sweep, what do you need to do? Surrender to the one who can destroy such hard things very easily :

nudangidaiyai – having waist that is tired and suffering due to separation from perumAL.

mun ilangai vaiththAn muraN azhiya – once upon a time rAvaNan jailed such a pirAtti; and perumAL destroyed him,

mun oru nAL than vil angai vaiththAN charaN – by touching his bow; he is the means for us for destroying our hard-to-destroy connection with this samsAram, etc.

muraN azhiya vil angai vaiththAn – ((angai = am kai : beautiful hand)) – to destroy the enemies he does not even have to set the arrow in the bow and shoot it – just his touching the bow with his beautiful hands would make the enemies lose their strength and get destroyed.

nudangidaiyai mun ilangai vaiththAn – that is, our thinking that this AthmA is ours, whereas it is subservient to emperumAn, is equivalent to rAvaNan’s act of separating pirAtti from emperumAn.

Also means that those who decided that emperumAn is the means for destroying their hurdles, emperumAn would take care of that, like how he took care of the enemy of pirAtti.

Also to let us know that we hold relationship with emperumAn that is equal to pirAtti’s relationship with emperumAn.

Also to imply to us that when we go with emperumAn as the means, we must get pirAtti as the mediator/connector (purushakAram), so the mudhal thiruvanthAdhi pAsuram uses the phrase starting nudangidaiyai that refers to pirAtti.

So far in thiruvezhukURRirukkai, thirumangai AzhwAr shows us the following:

Starting with oru pEr undhi in this prabandham (first phrase): you created everything from the stage of ‘non-existent’, so it is not difficult for you to help me who am in the stage of existing.

Starting from oru muRai in this prabandham (second phrase which we are enjoying now): you destroyed rAvaNan who was the hurdle for Your being together with pirAtti, so it is not difficult for you to remove my hurdles for reaching you.

Translation by raghurAm srInivAsa dAsan

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thiruvAimozhi – 1.3.2 – eLivarum iyalvinan

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

Full series >> First Centum >> Third decad

Previous pAsuram

krishna-messengerkrishNa going as a messenger for pANdavas and kauravas insulting him

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

nammAzhwAr started speaking about bhagavAn‘s simplicity in his avathArams, but after meditating on his unlimited simplicity of being bound in the mortar and trembling out of fear, AzhwAr who is beyond the control of prakruthi (matter/body), became controlled by prakruthi (fainted and became unconsicous) and then after regaining consciousness started elaborating bhagavAn‘s simplicity.

Highlights from nanjIyar‘s introduction

After enjoying emperumAn‘s saulabhyam (simplicity), AzhwAr starts instructing about his saulabhyam in a detailed manner.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subseqently, AzhwAr instructs about the speciality of emperumAn‘s avathArams.

Highlights from periyavAchchAn piLLai‘s introduction

Becoming bewildered after experiencing emperumAn‘s saulabhyam, AzhwAr faints and stays unconscious for 6 months. Subsequently, he becomes conscious again and starts instructing about his saulabhyam in detail.

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

It is well-known that hailing “eththiRam” (how is this possible?) AzhwAr fainted and remained unconscious for 6 months. When he was lying unconscious madhurakavi AzhwAr and his associates carefully took care of him just like srI guhap perumAL (guhan) watched sIthA pirAtti and srI rAma sleeping during their visit to his place. It looked similar to birds thronging a well-ripened fruit-bearing tree.

When sIthA pirAtti and srI rAma were traveling, they rested at guha’s place and guha watched them carefully. When bharathAzhwAn came looking for them, guha showed him the place where they rested. bharatha became unconscious thinking about them (having had to rest with very minimal comforts contrary to the princely life they were used to) and later regained consciousness. Similarly, AzhwAr too lost his consciousness thinking about emperumAn‘s saulabhyam.

As a great fortune for the sAthvikas (good persons – fully devoted to emperumAn) of AzhwArthirungari, as said in thiruviruththam 100 “nallAr navil kurugUr” (AzhwArthirungari which is the abode of good persons), he regained conscious. When he asked where he stopped before losing consciousness, madhurakavi AzhwAr and others carefully told him, “You said ‘eththiRam‘ and fainted” instead of reminding about “paththudai adiyavarkku eLiyavan” which may cause him to faint again.

In the first pAsuram, he experienced emperumAn though he wanted to instruct others. In this pAsuram, he starts instructing others.

pAsuram

எளிவரும் இயல்வினன் நிலை வரம்பில பல பிறப்பை
ஒளிவரு முழுநலம் முதலில கேடில விடாம்
தெளிதரு நிலைமையது ஒழிவிலான் முழுவதும் இறையோன்
அழிவரும் அருளினோடு அகத்தனன் புறத்தனன் அமைந்தே

eLivarum iyalvinan nilai varambila pala piRappAi
oLivaru muzhunalam mudhalila kEdila vIdAm
theLidharu nilaimaiyadhu ozhivilan muzhuvadhum iRaiyOn
aLivarum aruLinOdu agaththanan puRaththanan amaindhE

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

nilai – a position (without discriminating based on birth, activities etc)
varambu – boundary
ila – not having
pala – many different types of
piRappAy – one who is with (such) births
mudhalila kEdila muzhunalam – full auspicious attributes which are without beginning and ending
oLivarum – radiant
eLivarum iyalvinan – having natural simplicity
vIdAm – (even being like this) mOksham
theLi tharum – that which gives clarity
adhu – that
nilaimai – position
muzhuvadhum – completely
ozhivilanAna – ever-existing
iRaiyOn – swAmy (master)
aLivarum – naturally helpful
aruLinOdu – with mercy
amaindhu – present
agaththanan – residing within the devotees
puRaththanan – staying away from the others

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

emperumAn appears in different types of life without any boundary with his full auspicious qualities which are without both a beginning and and end. Despite being supreme, he is naturally simple and is radiant because of that and though he is simple, he is still capable of liberating any one which leads to pristine knowledge about everything. Such ever-existing emperumAn who is our master who is naturally helpful, is mercifully present within his devotees and stays away for the others. From this, it can be understood that his qualities shine radiantly in his incarnations (even more than in paramapadham).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Being simple means assuming different forms of life without discriminating between them (being born in human, animal, plant etc forms) and their activities. Even while being born in such forms, he carries along all his eternal auspicious qualities and abilities such as giving mOksham to others etc. Being born like this, he presents himself to his devotees and for the others he is unapproachable.

Highlights from nanjIyar‘s vyAkyAnam

Similar to piLLAn‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

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

  • eLivarum iyalvinan – Having simplicity as a natural quality. He is not simple towards his friends alone – even towards others he manifests his simplicity. Everyone is simple at times. For him its always present – it is svarUpam (natural) for him.
  • nilai varambila – pUrvAchAryas explained this as “there is no condition on the type of birth and type of activities”. But bhattar explained it as “there is no condition in any type of birth – but whatever may be the birth, he is not limited”. Even while being a charioteer for arjuna (which is considered very humble), he manifested viswarUpam. Similarly, he was going to rudhran at kailAsam seeking offspring but on his way he gives mOksham to gaNtA karNan. He lifted gOvardhana hill, being a seven year old boy. Thus there is no boundary for him even in humble situations – the only aim for him is to protect his devotees and he will do it in any situation.
  • pala piRappAy – Many many births. He himself (who is absolutely knowledgable) says in gIthA 4.5 “bahUni” (many). vEdham which says truth as it is, says in purusha sUktham “bahudhA vijAyathE” (many births). AzhwArs who are blessed by bhagavAn with flawless knowledge say “pala piRappu” (many births). He likes to present himself in such forms (instead of showing his supremacy) and does not feel guilty about it.
  • oLivaru muzhunalam – Unlike jIvAthmA who acquires a body due to karmA which leads to hiding of his knowledge etc., bhagavAn‘s birth means “The humbler his form, the more radiant his auspicious qualities” (since he takes them on willingly to help others). In yajur vEdham its seen “…sa u srEyAn bhavathi jAyamAna:” (…that bhagavAn takes birth. After taking birth, he acquires great radiance). Here “u” is explained as “Eva” (only) which means, he becomes great only by descending into this samsAram with various forms.
  • mudhalila kEdila – These qualities are eternal – they do not appear and disappear.
  • vIdAm… – mOksha pradhathvam (granting of mOksham) is separately explained because the whole purpose of his births is to uplift others. theLi tharu – that which gives absolute knowledge – when the jIvAthmA reaches paramapadham, he gets full knowledge. This samsAram is such that, it is even capable of confusing bhagavAn himself (In arumpadham, it is highlighted that, this is explained to show the difference between samsAram and paramapadham – not to say that bhagavAn can be confused in this material world).
  • iRaiyOn – Only bhagavAn has the quality of mOksha pradhathvam (granting of liberation). Even in avathArams, that quality is preserved by him.
  • aLivarum aruLinOdu – compassion as necessary; unconditional compassion.
  • agaththanan – For his devotees (pANdavas for example), he will present himself as a humble messenger who ties the envelope of message [on a palm leaf] around his neck and goes to the destination.
  • puRaththanan – For others (kauravas for example), even in such state of being so humble, they cannot approach/accept him.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvezhikURRirukkai – 1

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srImath varavaramunayE nama:

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kshirabdhinathan

Like mentioned in avathArikai, in this prabandham AzhwAr speaks about his inability to do anything, and about emperumAn’s ability to do everything, and pleads Him to get him out of this samsAram, as he surrenders to the lotus feet of thirukkudandhai ArAvamudhan.

This section starts with the first two lines of the prabandham.

The numbers in parenthesis show how the pAsuram is constructed with reference to the numbers used in there to match the structure of a chariot.

1-2-1

oru pErundhi iru malar thavisil
oru muRai ayanai InRanai

Word-by-word meanings
iru – (from the) big
thavisil – seat (also petals of the flower)
undhi – (that is your) divine nAbhi (navel)
malar – (which is like a lotus) flower
pEr – (that is having the) greatness (of)
oru – having no equals,
oru muRai – at one time (during creation)
InRanai – you created
ayanai – brahmA

Simple translation

Due to your causeless mercy (nirhEthuka krupai), when the whole world did not exist after praLayam, you made them all come into existence. You created the worlds, and created brahmA from your lotus like navel that is big and which has been there forever; and staying as antharyAmi inside him, you created sentient and non-sentients including humans. For you who is the cause of all these, is it hard to do the favor (of giving mOksham) to them?

vyAkyAnam

‘oru’ pEr undhi – shows the supremacy of the navel (nAbhi) of emperumAn which created brahmA. ‘pEr’ implies old – been there for long time (ever).

Since brahmA was created without the union of man and woman, he is called ‘ajan‘, or, ayan in thamizh.

oru muRai‘ – once upon a time, (long ago) – since he creates brahmA after every praLayam, this is a continuous occurrence.

By talking about creation of brahmA it is implied about the creation of other things before that. That is, when everything was indistinguishable and lacked any name or shape, and were together with emperumAn, and referred to as ‘avibhaktha thamas’, He changed them to be distinguishable and referred to as ‘vibhaktha thamas’, in manifested state, and then created small parts of states out of it like ‘aksharam’, ‘avyaktham’, and then after that, created mahAn, ahankAram, and then from that ahankAram created five objects of senses (sabdha (sound), sparsa (touch), rUpa (form), rasa (taste), gandha (smell)), and created pancha bhUthas – 5 great elements – AkAsa (ether), vAyu (air), agni (fire), Apa/jala (water), pruthvi (earth), and created the worlds from the pancha bhUthas. These are called samashti srushti which he created by his sankalpam (divine will). Then the vyashti srishti: You created brahmA in order to create beings of four types, dhEvas (celestial beings), humans, animals (thiryak), and plants (sthAvaram), while being an antharyAmi inside brahmA. (These are also explained in piLLai lOkAchariAr’s thathva thrayam, and maNavALa mAmunigaL has written an eloquent vyAkyAnam for that grantham).

There is no difference between sentients (including brahmA) and non-sentients regarding being subservient to emperumAn. The difference arises since we (including brahmA) know and appreciate the fact that emperumAn is inside us and making us be.

thirumangai AzhwAr is saying these to imply that like how when a farmer plants something, it is he who would take care to remove the weeds and protect the planted, “Is it difficult for you to provide greatness (mOksham) to these beings, for you who created all these so easily and for you who controls our existence?”.

translation by raghurAm srInivAsa dAsan

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కణ్ణినుణ్ శిఱుత్తాంబు – 1 – కణ్ణినుణ్

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కణ్ణినుణ్ శిరుత్తాంబు

అవతారిక

krishna-butter-thief

పెరియవాచ్చాన్ పిళ్ళై అవతారిక

మధురకవి ఆళ్వార్  తమ ఆచార్యులైన  నమ్మాళ్వార్ల  కిష్ఠమైన కృష్ణావతార చేష్ఠితాలను ఈ పాశురములో కొనియాడుతున్నారు.

 అళగియ మణవాళ పెరుమళ్ నాయనార్ అవతారిక

నమ్మాళ్వార్ల  మధుర స్వరూపాన్ని ఈ పాశురములో మధురకవి ఆళ్వార్లు  ఆవిష్కరించారు. పరత్వమును పాలకడలి తోను,  విభవావతారములను  అమృత కలశముతోను  పోల్చారు. అవతారములన్నింటిలోను కృష్ణావతారము, చేష్ఠితములన్నింటిలోను  వెన్న దొంగిలించుట మధురాతి మధురం.

రామావతారములో ఆయన గుణశీలములను, కృష్ణావతారములో  చేష్ఠితములను భక్తులు ఇష్ఠపడతారు. సకల లోకనాయకుడై వుండి, సర్వస్వామి అయినవాడు లౌకికమైన కోరికలు కలిగివుండటము,  అదికూడా అతి సామాన్యమైన వెన్న,  ఆ వెన్నను దొంగిలించటము, ఙ్ఞానస్వరూపుడైన వాడు ఎక్కడ  ఎలా దాక్కోవాలో తెలియక  పట్టుబడటము,  శక్తి సంపన్నుడైనవాడు ఒక సామాన్య గొల్లెత అయిన  తల్లిచే కొట్టబడటము, కట్టబడటము, దాన్నుంచి తప్పించుకోవడము కూడా తెలియక పోవటము ….ఇత్యాదులన్నీ ఆళ్వార్లకు, అందునా నమ్మాళ్వార్లకు మరియు మధురకవిఆళ్వార్లకు ఎంతో ఆనందాద్భుతమైన సన్నివేశాలు.

కణ్ణినుణ్ చిఱుత్ తాంబినాల్

కట్టుణ్ణప్ పణ్ణియ పెరుమాయన్ ఎన్నపనిల్

నణ్ణిత్ తెంకురుకూర్ నంబి ఎన్ఱక్కాల్

అణ్ణిక్కుం అముతూఱుం ఎన్నావుక్కే

ప్రతి పదార్థము:

కణ్ణి = గరుకైన

నుణ్ = సూక్ష్మ

చిఱు = చిన్న

త్తాంబినాల్ = త్రాడు

కట్టుణ్ణప్పణ్ణియ = కట్టుబడిన

పెరుమాయన్ = పెద్ద మాయావి

ఎన్నపనిల్ = నా స్వామి, సర్వేశ్వరుని   నందు

నణ్ణి = దాగి

త్తెన్ కురుకూర్ నంబి ఎన్ఱక్కాల్ =  కురుకూర్ (ఆళ్వార్ తిరునగరి) నాయకుడైన

అణ్ణిక్కుం = మధురము

ఎన్నావుక్కే = నాజిహ్వకు

అముతూఱుం = అమృతము

భావము:

నా స్వామి, సర్వేశ్వరుడు  అయిన  కృష్ణుడు, తల్లి  చేతిలో చిన్న త్రాడుతో కట్టబడిన  పెద్దమాయావి. కురుకూర్ (ఆళ్వార్ తిరునగరి) నాయకుడైన  నమ్మాళ్వార్ నామము నా జిహ్వకు  మధురమైన అమృతము.

 నంజీయర్ వ్యాఖ్యానము:

* మధురకవి ఆళ్వార్లు  కృష్ణుడు, తల్లి యశోద చేతిలో చిన్న త్రాడుతో కట్టుబడిన సంఘటనను తలచుకొని బాధ పడుతున్నారు.

* ఈ పాశురములో మధురకవి ఆళ్వార్లు  “ఎత్తిఱం“(ఎలాగ?)అని ఆశ్చర్య పడుతున్నారు. నమ్మాళ్వార్లు తమ  తిరువాయ్ మొళి 1.3.1లో ఇలాగే కృష్ణ చేష్ఠితములను తలచుకొని సర్వేశ్వరుడైన వాడు పసిబిడ్డలా మారడమేమిటి, దొంగిలించటమేమిటి, ఒక గొల్లెత చేత కొట్టబడి,  కట్టబడట మేమిటని  “ఎత్తిఱం“(ఎలాగ?)అని ఆశ్చర్యపడి మూర్చపోయారు.

* రాజులు శతృవులను జయించడములోను,  రాణులకు లొంగటములో వీరత్వమును, అధికారమును, దర్పమును చాటుకుంటారు.  అలాగే పరమాత్మ శతృవులను జయించటములోను, భక్తులకు లొంగటములోను తన వీరత్వమును మరియు  అధికారమును చాటుకున్నారు.

* మధురకవి ఆళ్వార్లు మొదట తమ ఆచార్యులైన నమ్మాళ్వార్ల కు ఇష్ఠమైన  కృష్ణ చేష్ఠితములకు ఆశ్చర్యపడ్డారు. తరవాత తనకిష్ఠమైన నమ్మాళ్వార్ల గురించి పాడారు.

మధురకవి ఆళ్వార్లు, నమ్మాళ్వార్ నామము నాజిహ్వకు  మధురమైన అమృతము అని చెప్పారు. ఇది వారికే గాని సామాన్యులకు  కాదు.  భగవద్భాగవత విషయములలో అభిరుచి  ఏర్పడిన  వారికే నమ్మాళ్వార్ల  నామమృతము  అవగతమవుతుంది  అనేది మధురకవుల మనోభావము.

 నంపిళ్ళైడు వ్యాఖ్యానము:

* నమ్మాళ్వార్లు కృష్ణ చేష్ఠితములకు , అందునా వెన్న దొంగిలించు చేష్ఠితములకు వశపడిపోయారు.  వాటి ప్రాముఖ్యతను మ్మాళ్వార్ల గొప్పతనమును  మధురకవి ఆళ్వార్లు ఇక్కడ వర్ణిస్తున్నారు. అయితే  నమ్మాళ్వార్లు భగవద్విషయములో  ప్రణవులు,  మధురకవి  ఆళ్వార్లు ఆచార్య కైంకర్యములో  ప్రణవులు.

వెన్నను దొంగిలించిన తరవాత కృష్ణుడు తల్లి యశోద ముందు నిలబడి ఆమె శిక్షిస్తుందని భయపడటము, ఏడుస్తూ చేతులు జోడించటము, క్షమించమని ఆమెను ప్రార్థించటము….అంతా ఆమె ప్రేమ వలన …అంతటి వాడు కట్టుబడటము. మధుర కవులు కృష్ణుడిని ఇక్కడ “పెరుమాయన్” (గొప్ప మాయావి)అన్నారు.

* మధుర కవులు ఆచార్య నిష్టులైనప్పటికీ భగవంతుడిని “ఎన్నప్పన్”(నా స్వామి)అన్నారు. నమ్మాళ్వార్లు తనను పొగిడితే అంగీకరించరు కాని ఎంపెరుమాన్ ఘనతను ఎంత పొగిడినా ఆనందపడతారు. అందువలన మధురకవులు తమ ఆచార్య సంతృప్తి కోసము ఎంపెరుమాన్ ను కీర్తిస్తూ మొదలు పెట్టినా చరమపర్వనిష్ట పరాయణులైన వీరు కృష్ణుడిని వదిలి నమ్మాళ్వార్లను కీర్తించటము మొదలుపెట్టారు. ఇది ఎంతమాత్రము దోషము కాదు పైగా శాస్త్రసమ్మతమే.  ఎందుకనగా లౌకిక విషయాలను వదిలి ఎంపెరుమాన్ వైపు మనసు మళ్ళించటము ఎంత కష్టమో ఎంపెరుమాన్ ను   వదిలి ఆచార్యుల వైపు మనసు మళ్ళించటము  అంతకన్నా కష్టము. లౌకిక విషయాలు తాత్కాలికమైన సుఖాలకు హేతువు.  వాటి నుండి పరమాత్మ వైపు మరలటము సులభం. కాని పరమాత్మ విషయాలు శాశ్వతమైనవి మరియు ఉన్నతమైనవి.  వాటి నుండి ఆచార్యుల  వైపు మరియు  భాగవతుల  వైపు మనసును మరల్చడం అంత  తేలికైన విషయము కాదు.

* నమ్మాళ్వార్”  అన్నంతనే జిహ్వకు మాధుర్యము అబ్బుతున్నది. మునుపు లౌకిక విషయాలకు ఇలా మనసు, వాక్కు ,జిహ్వ తృప్తి పడేవి.  ఇప్పుడు నమ్మాళ్వార్ అన్నంతనే ఆతృప్తి కలుగుతున్నది.

 

  పెరియవాచ్చాన్ పిళ్ళై వ్యాఖ్యానము :

*ఒక మహా రాజు తన దేవేరి ప్రేమతో వేసిన పుష్ప మాలకు కట్టుబడతాడు.  కృష్ణుడు తల్లి యశోద చేతిలో ప్రేమకు  కట్టుబడ్డాడు.

* సకల జీవుల చేత పూజింపబడేవాడు  యశోద ముందు చేతులు కట్టుకొని నిలబడి తనను శిక్షించవద్దని ప్రార్థిస్తున్నాడు.  భగవంతుడిని శరణు కోరే వారు నమ్మాళ్వారు పర్యంతము శరణాగతి చేయవలసి ఉంటుంది. కాని,  నమ్మాళ్వార్లను శరణు కోరే వారు వేరెవరిని శరణు కోరేవలసిన అవసరము లేదు. ఈ సందర్భముగా  నంజీయర్ ఇలా అన్నారు. “ఆచార్యర్గళై నంబియెన్న క్కఱ్పిత్తార్ శ్రీ మధురకవిగళిఱే”. అర్థాత్ మధురకవులు, ఆళ్వార్లను  “నంబి”అని మొదటగా పిలిచారు.”నంబి” అంటే గుణ పరి పూర్ణులు అని అర్థము.

* భగవత్ విషయములో త్రికరణశుధ్ధిగా శరణాగతి చేయవలసి ఉంటుంది. కాని భాగవతుల విషయములోవాచా శరణాగతి చేసినా సరిపోతుంది.

 అళగియ మణవాళ పెరుమళ్ నాయనార్ వ్యాఖ్యానం:

* కృషుడిని,  కట్టేసిన కొయ్య విరిగిపోయినది, వాడుకలో లేనిది, ఆయనకు మాత్రమే ఉపయోగించ తగినది. ఈ విషయము పరమాత్మ యొక్క అనన్యార్హత్వమును తెలియజేస్తున్నది.

* కణ్ణి ( గరుకైన), నుణ్ (సన్నని), చిఱు (చిన్న) మొదలగు అంశములు, ఙ్ఞానము, భక్తి,  వైరాగ్యములను సూచిస్తున్నది.

* కృష్ణుడి వెన్న దొంగిలించు చేష్థితమును అపూర్వ అనుభవముగా చెప్ప  నారంభించిన మధుర కవులు, అంతలో తనకు ఆ అపూర్వ అనుభవము నమ్మళ్వార్లకు సంబంధించినదిగా వర్ణించారు.

* త్రాడు చిన్నది, పెరగదు. కొయ్య దూరాన ఉన్నది, దగ్గరకు రాదు. తనను కట్టడానికి  యశోద పడేతిప్పలు  చూడలేక కృష్ణుడే తన పొట్టను కుదించుకున్నాడు.  “నాయమాత్మా” అని శ్రుతి లో చెప్పబడినట్లుగా ఒకరికి భక్తి ఉన్నా పరమాత్మ అంగీకరిస్తేనే ఫలితానిస్తుంది. తిరుమంత్రము, ద్వయముల అర్థములు తెలిసినవారు ( వారికి పారతంత్య్రము, శరణాగతి తెలిసి వుంటాయి)పరమాత్మను కట్టివేయగలరు. మధురకవుల లౌకిక విషయ విరక్తి పరమాత్మను లొంగదీయగా, మధురకవులకు పరమాత్మపై ఉన్న భక్తి నమ్మళ్వార్లను లొంగదీసింది.

* నంబి  అనగా గుణపూర్ణుడు అని అర్థము.  భగవంతుని యందు ఙ్ఞానము మరియు  శక్తి పూర్ణములు.  నమ్మాళ్వార్లు పారతంత్య్ర ఙ్ఞానములోను మరియు  భక్తిలోను పరిపూర్ణలు. భగవంతుడు అందరినీ తన వైపుకు ఆకర్షించు శక్తి గలవాడు. నమ్మాళ్వార్లు భగవంతుడినే తన వైపుకు ఆకర్షించు శక్తి గలవారు.

క్కురుంగుడి నంబి (ఎంపెరుమాన్) కి,  కురుగూర్ నంబి (నమ్మాళ్వార్) కీ గల భేదమిది .

అడియేన్ చూడామణి రామానుజ దాసి.

ఆధారము: http://divyaprabandham.koyil.org/index.php/2015/01/kanninun-chiru-thambu-1-kanninun/

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thiruvAimozhi – 1.3.1 – paththudai adiyavar

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Full series >> First Centum >> Third decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

nammAzhwAr desirous to cite some examples for emperumAn‘s saulabhyam (simplicity), starts instructing based on krishNAvathAram but thinking about his act of stealing butter, AzhwAr becomes immersed in that.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Similar to nanjIyar‘s introduction.

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

பத்துடை அடியவர்க்கு எளியவன் பிரர்களுக்கு அறிய வித்தகன்
மலர் மகள் விரும்பும் நம் அரும் பெறல் அடிகள்
மத்துறு கடை வெண்ணெய் கலவினில் உறவிடை அப்புண்டு
எத்திறம் உரலினோடு இனைந்து இருந்து ஏங்கிய எளிவே

paththudai adiyavarkku eLiyavan piRargaLukku ariya viththagan
malar magaL virumbum nam arum peRal adigaL
maththuRu kadai veNNey kaLavinil uravidai AppuNdu
eththiRam uralinOdu iNaindhu irundhu Engiya eLivE

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

paththudai – having bhakthi (devotion)
adiyavarkku – for devotees
eLiyavan – easily approachable
piRargaLukku – for those others (who lack devotion)
ariya – difficult to reach
viththagan – very wise
malarmagaL – (being joyous about the two aspects of being eLiyavan and ariyavan) one who is having the lotus flower as her residence
virumbum – being desired by
peRal – to get
arum – difficult
nam adigaL – our swAmy (master)
maththu – by the churning staff
uRu – with great effort
kadai – churned
veNNey kaLavinil – while stealing of butter
uravidai – in the chest
AppuNdu – being tied/bound
uralinodu  iNaindhirundhu – staying together with the mortar tirelessly
Engiya – crying out of fear
eLivu – simplicity
eththiRam – how is it possible?

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

emperumAn is easily approachable for his devotees and most difficult to approach for others who lack devotion – because of these two aspects he is greatly liked by srI mahAlakshmi who lives in the lotus flower. This swAmy (master) of ours is the most difficult to get – yet he was caught while stealing butter which was churned with great effort using the churning staff and he was bound in the chest and was crying out of fear. How is this simplicity possible for him (who is supreme)?

bhakthi is said as “paththu” by AzhwAr , viththagan means Ascharya bhUthan (most extraordinary personality).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Such devotion (explained in previous padhigam) will not develop unless we experience bhagavAn. But such experience cannot be acquired by our limited senses since he is beyond our senses as explained in mananagam pAsuram. So, have we lost the opportunity for being uplifted? AzhwAr starts explaining that for those who have the desire to see him, he is easily approachable and for those others he is difficult to be approached. Citing an example of his act of stealing butter, from krishNAvathAram, AzhwAr starts wondering and says “Is it not enough to have appeared as a human being so everyone can approach him? Why should he be bound to a mortar and shiver at the sight of his mother for stealing butter? Why did you he this?”.

Highlights from nanjIyar‘s vyAkyAnam

Similar to piLLAn‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

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

  • paththu – Is AzhwAr talking about bhakthi (devotion) or para bhakthi (the ultimate/full devotion? Here AzhwAr is talking about very basic desire or even the act of not stopping emperumAn‘s mercy. This is because, AzhwAr is talking about emperumAn‘s saulabhyam (simplicity) here and not parathvam (supremacy). As bhagavAn himself says in srI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna samprAptham na thyajEyam kathanchana…” (When one approaches me with adhvEsham (no hatred), Abimukhyam (being friendly towards me), I will never give up such persons …). He is seeking out everyone to shower his mercy on that person- all he expects is that desire (which is a natural quality) from the jIvAthmA.
  • udai – having. Having such adhvEsham, Abimukhyam itself is considered as a great trait. This is the greatest wealth – emperumAn considers such persons who engage in bhagavath vishayam in this world to be greater than nithyasUris. He takes on their responsibilities as his own burden. srI vibhishaNAzhwAn was glorified as anthariksha gathas srImAn (the most wealthy person who has started his airborne journey towards srI rAma) after giving up the wealth of lankA. iLaiya perumAL (srI lakshmaNa) was glorified as “lakshmaNO lakshmI sampanna:” (lakshmaNa who has abundance of kainkarya srI).
  • adiyavarkku – for the devotees. this is also per emperumAn‘s consideration – he considers even those who have basic desire as equivalent to srI mahAlakshmi et al.
  • eLiyavan – he presents himself completely under their control. When arjuna asked krishNa “Why you are attached to your devotees even though I have heard about you as “param brahma param dhAma…” (supreme brahmam, the supreme abode, etc)?” kaNNan emperumAn replies “This is natural for me”. Unlike princes who give some commitments during difficult times to others but will take back their commitment when they become princely again, bhagavAn always shows his simplicity towards his devotees – he would even go as a messenger for them.
  • piRargaLukku ariya viththagan – viththagan in thamizh is the same as vismanIya (astonishing) in samskrutham. Here piRar (others) are those who want to use emperumAn for their personal benefits. He is uncontrollable for them. Here the astonishing aspect is that though he is totally under the control of yasOdhA et al he was uncontrollable by pUthanA et al. When krishNa was resting before the kurukshEthra battle began, arjuna and dhuryOdhana came to him – he gave himself to arjuna and gave pangaLam (his soldiers – worthless in comparison to him) to dhuryOdhana. Just like our AchAryas accepted only emperumAn as upAyam (as in the case of arjuna) and others held other achEthanams (insentient – karma, gyAna, bhakthi yOgams etc) as upAyam (as in the case of dhuryOdhana). When srI lakshmaNa got hurt and fainted in the battlefield, rAvaNa came along with his soldiers and tried to carry him – but he could not lift him due to the hatred he had. But hanuman came and lifted lakshmANa most casually since he was greatly devoted. It is not that lakshmaNa tricked rAvaNa – it was just natural that hanuman could lift him. Note: Whatever is said for lakshmaNa applies to srI rAma as well.
  • malarmagaL virumbum – His supremacy and simplicity are due to his connection with srI mahAlakshmi.
  • nam arum peRal adigaL – nam (our) highlights his established supremacy as in purusha sUktham etc. Here lakshmI sambandham (connection to srI mahAlakshmI) is also established by vEdham.  Being dear to srI mahAlakshmi is the main criterion for being the supreme lord.
  • maththuRu kadai veNNeyAzhwAr further explains the simplicity which was highlighted in the beginning of the pAsuram. Its the same valiant bhagavAn with great shoulders which churned the milk ocean – now being caught for stealing butter in this cow-herd community. “kadai veNNey” indicates past, present and future tenses. piLLAn explains that when the curd is being churned (even before butter fully forms), kaNNan emperumAn grabs it and eats it just like a hungry person would even grab half-boiled rice.
  • uravidai AppuNdu – bound in the chest area. He was bound where srI mahAlakshmi resides. Or it can also be said as “the one who is majestic like bull is bound now”. It can also be considered as “udharam” being said as “uram” – udharam means waist as one of his names is dhAmOdharan (one who is bound by rope in the waist area). When caught stealing butter, yasOdhA mAtha binds him with the mortar and threatens him “if capable you can release yourself”.
    • That brahmam which is hailed in svEthasvathAra upanishath as “…parAsya sakthir vividhaiva srUyathE…” – that supreme bhagavAn’s who has full ability is being bound here.
    • The one who is the cause for everything (being bound in samsAram, sustenance and liberation) is being bound here.
    • The one who controls brahmA et al merely by his will is being bound by a simple cow-herd girl.
    • As explained in bhagavath gIthA 4.10 “…thyakthvA dhEham punar janma naithE mAmEthi…” – one who said “you will reach me and never be bound in this samsAram” again is being bound here to relieve us from the samsAram.
  • uralinOdu iNaindhirundhu – he stood just like the mortar without any movement (out of fear).
  • Engiya – the stage before crying – seeing helplessly, lips quivering, etc.  This is the only difference between krishNa and the mortar now.
  • eththiRam – One who was said in thiruvAimozhi 1.1.1 as “uyarvaRa uyarnalam udaiyavan” is like this. He is glorified in thaiththiriya upanishath as “yathO vAchO nivarththanthE” (beyond the reach of words) for his supremacy – now we are seeing that in his simplicity. AzhwAr cannot comprehend as to how emperumAn presents himself as such helpless child even after being the most supreme lord.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruppallANdu 5 – aNdakkulam

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srImathE satakOpAya nama:
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srImadh varavaramunayE nama:

Full Series

Previous pAsuram

dhevas-worshipping-vishnudhEvas worshiping srIman nArAyaNan

Introduction for this pAsuram

First periyAzhwAr  invited ananya prayOjanar (one who does not have any personal desire and only looks after the welfare of emperumAn). Though kaivalyArththi and aiswaryArththi are both prayOjanAntharaparars (ones who go to emperumAn to seek out other benefits instead of pure kainkaryam to emperumAn), seeing the suffering of kaivalyArththi,  periyAzhwAr invited him first. Next, periyAzhwAr invites aiswaryArththi.

pAsuram

அண்டக் குலத்துக் அதிபதியாகி அசுரர் இராக்கதரை
இண்டைக் குலத்தை எடுத்துக் களைந்த இருடீகேசன் தனக்கு
தொண்டக் குலத்திலுள்ளீர் வந்து அடிதொழுது ஆயிர நாமம் சொல்லி
பண்டைக் குலத்தைத் தவிர்ந்து பல்லாண்டு பல்லாயிரத்தாண்டு என்மினே

aNdak kulaththukku adhipathiyAgi asurar irAkkatharai
iNdak kulaththai eduththuk kaLaintha irudIkEsan thanakku
thoNdak kulaththiluLLIr vanthu adithozhuthu Ayira nAmam chollip
paNdaik kulaiththaith thavirnthu pallANdu pallAyiraththANdu enminE

Listen

word-by-word meanings

aNdakkulaththukku – collection of all the aNdams (worlds)
adhipathiyAki – one who is the master of such collection
asurar irAkkatharai – demons and asuras
iNdak kulaththai – assemblage of demons and asuras
yeduththuk kaLaintha – garner such assemblage and abolish them
irudIkEchan – one who is master of all iNdhriyas (senses)
thoNdak kulaththil uLLIr – who is present in dhAsya kulam (clan of servitors of emperumAn)
vanthu adithozhuthu – come to our ghOshti and invoke lotus feet of achchuthan
Ayira nAmam cholli – singing His thousand nAmas (divine names)
paNdaik kulaiththai – you were in a clan, where you would go to purushOththaman and desire for other purushArththams (goals) than bhagavAn himself
thavirnthu – give up that clan
pallAyiraththANdu enminE – and perform mangaLAsAsanam

Highlights from periyavAchchAn piLLai’s commentary:

  • aNdakkulaththukku adhipadhi – Why does an aiswaryArththi call bhagavAn as aNdAdhipathayE nama: (I worship the master of all worlds)? When a magnanimous person is holding a lemon fruit and we say to him that the lemon is beautiful, immediately he will give the lemon to us. Similarly aiswaryArththis glorify bhagavAn as aNdAdhipathi, so that He will give one of the galaxies to them. emperumAn is so generous that he glorifies such aiswaryArththi also as “udhArA:” in bhagavath gIthA 7.18 while talking about the four types of persons who approach him {because such person gives emperumAn an opportunity to bring out His generosity!}
  • asurarar irAkkatharai – Then why do they again need to glorify as asurar irAkkatharai…..? aiswaryArththis are of two types. (please refer to bhagavath gIthA 7.16 chathur vidhA bhajanthE mAm slOkam). apUrva aiswarya kAman – One who desires for new aiswaryam (the one explained previously) and brashta aiswarya kAman – one who is asking for the aiswaryam he has lost. First type of aiswaryArththi sings “aNdAthipathayE nama:” and second one will sing as “asura chathravE nama:” (I worship the enemy of demons) {like when wealth is lost to demons/others}.
  • irudIkEsan – hrushikEsa (One who controls our senses) – AzhwAr is saying to aiswaryArththi “when you go to him for requesting wealth, just see his beauty and forget the wealth – this way, you too can surrender unto him”.
  • thoNdakkulaththil uLLIr – the ones who belong to the clan of servitors consider “sEshathvamE svarUpam” (being a servitor is the true nature) unlike considering oneself as the body and seeking out bodily pleasures.
  • vanthadi thozhuthu Ayira nAmam cholli – Accepting that serving the lotus feet of  emperumAn is the goal and reciting all the names of emperumAn joyfully.
  • pallANdu pallAyiraththANdu enmin – Now that you too have become ananya prayOjana (not expecting anything other than kainkaryam), what are you waiting for? Start performing mangaLAsAsanam immediately which is fitting for both your svarUpam (true nature) and bhagavAn‘s greatness.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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thiruppallANdu 4 – Edunilam

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

Full Series

Previous pAsuram

Yogi-meditating

Introduction for this pAsuram

After calling bhagavath prApthi kAmar (one who wants to serve bhagavAn), periyAzhwAr still not satisfied, starts calling out for kaivalyArththi (Athma prApthi kAmar  – ones who are interested in self-enjoyment) and aiswaryArththi (ones who desire wealth). Amongst those two, first, he calls for Athma prApthi kAmar. Why should AzhwAr first call Athma prApthi kAmar instead of aiswaryArththi? It is not because Athma prApthi kAmar are greater than aiswaryArththi as AzhwAr very well knows that kaivalya mOksham (enjoying oneself eternally) is very dangerous (since its a point of no return). The actual reason being that if Athma prApthi kAman relinquishes the sarIram (body), there is no way he can get the parama purushArththam (ultimate destiny) (because he can never get another sarIram and attain mOksham eventually). At least for asiwaryArththi, if not now, some day he can start thinking about bhagavath kainkarya mOksham (serving emperumAn eternally) – but for kaivalyArththi, that option is not available. So, he is in greater danger and that is why AzhwAr invites such kaivalyArththis now.

pAsuram

ஏடு நிலத்தில் இடுவதன் முன்னம் வந்து எங்கள் குழாம் புகுந்து
கூடு மன முடையீர்கள் வரம்பொழி வந்துஒல்லைக் கூடுமினோ
நாடும் நகரமும் நன்கறிய நமோ நாராயணாய என்று
பாடு மனம் உடைப் பத்தர் உள்ளீர் வந்து பல்லாண்டு கூறுமினே

Edu nilaththil iduvathan munnam vaNthu engaL kuzhAm pugunthu
kUdu manam udaiyIrgaL varambozhi vanthollaik kUduminO
nAdu nagaramum nangaRiya namO nArAyaNAya enRu
pAdu manam udaip paththar uLLIr vanthu pallANdu kURuminE

Listen

word-by-word meanings

Edu nilaththil iduvathan munnam – Before you are put in the graveyard/crematory ground
vanthu engaL kuzhAm pugunthu – come, join our ghOshti (group)
kUdu manam udaiyIrgaL – if you have that thought (of joining us),
varambozhi vanthu – giving up kaivalyam
ollai – soon/immediately
kUduminO – come and join our ghOsti
nAdum – people living in country-side
nagaramum – people living in cities
nangaRiya – for both to be cognizance of your good,
namO nArAyaNA enRu – chanting thirumanthram
pAdu manam udaip paththar uLLIr vanthu – if you have the bhakthi to sing thirumanthram
pallAnNdu kURuminE – come and sing thirupallANdu.

Highlights from periyavAchchAn piLLai’s commentary:

  • Edu nilam – “Edu” is explained as graveyard by piLLai amudhanAr. “Edu” is also explained as sUskhma sarIram (subtle body). It is explained as,  before placing the body in graveyard or before the body becomes transformed into sUkshma state (as part of praLayam (annihilation)). This shows the concern of AzhwAr towards the helpless state of such kaivalyArththis after attaining their goal.
  • engaL kuzhAm pugunthu – In this ghOshti (group), everyone is happy for others’ pERu (welfare)!! Generally, kaivalyArththis would enjoy ones own AthmA individually – there is no sharing/caring for others. But our bhAgavatha gOshti is always sharing/caring for others.
  • kUdu manam udaiyIrgaL – What is the condition to join in this ghOshti? AzhwAr says just “desire” is enough. Since singing mangaLAsAsanam for emperumAn is natural for jIvAthmA, one need not do anything even physically – just the desire itself is enough. For example, to serve ones parents, all one needs is the desire to serve them and the parents will happily accept him/her. Similarly, to serve emperumAn, we only need desire.
  • ollaik kUdminO – Understanding the greatness of bhagavAn, should you not come immediately?
  • nAdu – place of uncivilized/uneducated
  • nagaram – place of civilized/educated
  • nangaRiya – come to us so that your old friends (other kaivalyArththis) give up on you and bhAgavathas accept you for that reason (of giving up old friends).
  • namO nArAyaNAya – Doing some thing favourable for the master is the real goal.
  • pAdu manamudaip paththaruLLIr – (After approaching) just thinking would not be enough, you have to release your love/devotion towards emperumAn.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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thiruppallANdu 3 – vAzhAtpattu

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

Full Series

Previous pAsuram

lord-rama

Introduction for this pAsuram

periyAzhwAr did mangaLAsAsanam in the first 2 pAsurams. Not feeling satisfied about that (AzhwAr himself singing alone), AzhwAr thinking of calling bhagavath prApthi kAmar (one who wishes to serve bhagavAn), kaivalyArththi (one who asks for kaivalyam/self-enjoyment) & aiswaryArththi (one who asks for aiswaryam/wealth) as mentioned in bhagavath gIthA 7.16 “chathurvidhA bhajanthE mAm” and first calls bhagavath prApthi kAmar. As said in “EkasvAdhu na bhunjItha” (one should not enjoy alone), he is inviting others so they too can enjoy bhagavath vishayam. He is also inviting them so that he can perform mangaLAsAsanam for bhagavAn along with his devotees instead of doing that alone.

pAsuram

வாழாட்பட்டு நின்றீருள்ளீரேல் வந்து மண்ணும் மணமும் கொண்மின்
கூழாட்பட்டு நின்றீர்களை எங்கள் குழுவினில் புகுதலொட்டோம்
ஏழாட்காலும் பழிப்பிலோம் நாங்கள் இராக்கதர் வாழ் இலங்கை
பாழாளாகப் படை பொருதானுக்குப் பல்லாண்டு கூறுதமே

vAzhAtpattu ninRIruLLIrEl vanthu maNNum maNamum koNmin
kUzhAtpattu ninRIrkaLai engaL kuzhuvinil puguthalottOm
EzhAtkAlum pazhippilOm nAngaL irAkkathar vAzh ilangai
pAzhALAgap padai poruthAnukkup pallAnNdu kURuthumE

Listen

word-by-word meanings

vAzhAL pattu – if you are engrossed in bhagavath kainkaryam
ninRIruLLIrEl – and stand on that nishtai (intention/ways)
vanthu – join with us (AzhwAr)
maNNum maNamum koNmin – and for the uthsavams for emperumAn, please take soil (thirumuLaith thirunAL – sprouting ritual which is done before the uthsavam) and get immersed in the uthsavam
kUzhAL pattu ninRIrkaLai – if you are serving other people to fulfill your worldly needs,
engaL kuzhuvinil puguthalottOm – we won’t allow you to join us
nAngaL – us
EzhAtkAlum pazhippilOm – We are flawless/faultless for 21 generations
irAkkathar vAzh ilangai – lankA which is filled with demons
pAzhALAga – getting destroyed
padai poruthAnukku – who went to battle field
pallANdu kURuthum – we are singing pallANdu now

Highlights from periyavAchchAn piLLai’s commentary:

  • AzhwAr first calls for bhagavath prApthi kAmar as ninRIruLLIrEl (Are there any one?). Then AzhwAr saw lot of others also joining and stopped such prayOjanAntharaparars (one who wishes for things other than bhagavAn himself). This means prayOjanAntharaparars are available in lots and one does not have to search for them like bhagavathprApthikAmar as mentioned in “uLLIrEl” (Are there any one?). In this samsAram, vaishNavathvam (being a true vaishNava) is difficult to find.
  • maNNum maNamum  – kainkarayaparars (Servants) lead from front while collecting soil for uthsavam. Similarly, when there is a maNam (marriage/festival) in the master’s house, the servants would fully engage themselves in the events. Similarly, AzhwAr is asking everyone to engage in such activities for emperumAn.
  • kUzhAL – one who comes to the party just for food – this is an example for prayOjanAntharaparars (one who desires benefits other than bhagavAn himself).
  • puguthalottOm – We will not include such prayOjanAntharaparars in our group. A question arises here. Is AzhwAr not merciful towards such persons? He is merciful – yet such persons cannot be included in the group of devotees (because they may spoil the devotional mood). Even though sage vasishta may be most merciful, he will not invite a chaNdALa (dog-eater) to perform agni kAryam (yAgam, etc). So, it is emphasised here that, for such devotees of emperumAn, relationship with prayOjanAntharaparars is to be avoided.
  • pazhippilOm – We have no defects. Here AzhwAr is not talking about basic defects such as vishayAnthara prAvaNyam (attachment to worldly pleasures),  dhEvathAnthara bhajanam (worshiping other dhEvathAs), etc. But he is talking about seeking out other benefits than emperumAn himself and engaging in other upAyams such as karma, gyAna, bhakthi yOgam, etc.
  • pallANdu kURuthum – When sIthA pirAtti got separated from perumAL (srI rAma), brahmA and other dhEvathAs were happy that rAvaNan will soon be destroyed, behaving like prayOjanAntharaparars. Since nobody was there at that time to perform mangaLAsAsanam, AzhwAr is saying that we are doing that now.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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కణ్ణినుణ్ శిరుత్తాంబు – అవతారిక

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శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

కణ్ణినుణ్ శిరుత్తాంబు

తనియన్

Nammazhwar-kanchi-3నమ్మాళ్వార్లకుకాంచీపురము

madhurakavi-2మధురకవి ఆళ్వార్ – తిరుక్కోళూర్

నంజీయర్ల అవతారిక

జీవాత్మకు, పురుషార్థము (లక్ష్యము) మూడు స్థాయిలలో వుంటుంది. ఉత్తమం, మధ్యమం ,అథమం. ఈశ్వర కైంకర్యము ఉత్తమమైనది. ఆత్మానుభవము మధ్యమమైనది. లౌకిక విషయ వాంఛలు అథమమైన లక్ష్యము. లౌకిక వాంఛలు తాత్కాలికం అల్ప ప్రయొజనములను ఇచ్చేవి. ఆత్మానుభవములో ఆనందము లభించినా భగవంతుడి గుణానుభవముతో పోలిస్తే అది కూడా అల్పముగానే ఉంటుంది. అందువలన భగవత్ గుణానుభవము, కైంకర్యము అందునా కృష్ణావతారము, బాల్య చేష్ఠితములు వ్రజభూమిలో వెన్నను దొంగిలించుట, యశోదచే కట్టబడుట, కొట్టబడుట ….ఇత్యాది చేష్ఠితములనుభవించుట ఉన్నతమైన లక్ష్యములు.

మధురకవి ఆళ్వార్లు, శ్రీవైష్ణవులైన వారందరికీ కృష్ణావతార చేష్ఠితములలో మునగటమే ఉన్నత లక్ష్యమని, అభ్యున్నతని నిశ్చయముగా తలచినవారు. వీరు శ్రీరాముడిని కూడా మరచి భరతుడికే శేషిగా ఉండిన శత్రుఘ్నుల వంటి వారు. నమ్మాళ్వార్లకు ఎంపెరుమాన్ యందు, శ్రీవైష్ణవుల యందు ఎటువంటి భావాలు, కోరికలు ఉండినవో అటువంటి భావాలు, కోరికలు మధురకవి ఆళ్వార్లకు, నమ్మాళ్వార్ల శ్రీపాదముల యందు వుండేవని ఈ ప్రబంధము వలన తెలుస్తున్నది.

నంపిళ్ళై అవతారిక

ఋషులు – ఐశ్వర్యము, కైవల్యము, భగవత్కైంకర్యము అనే పురుషార్థములన్నింటిపై దృష్ఠి సారించాలని శాస్త్రములు తెలుపుతున్నాయి. ఆళ్వార్లు భగవత్కైంకర్యము నందు మాత్రమే దృష్ఠిని సారించారు. మధురకవి ఆళ్వార్లు చరమ పర్వనిష్ఠ అయిన భాగవత శేషత్వముపై దృష్ఠిని నిలిపారు. నమ్మాళ్వార్ల ప్రబంధములలో తిరువాయ్ మొళిలోని (2.7) “పయిలుం శుడరొళి” పదిగము, (8.10) “నెడుమాఱ్కడిమై” పదిగములలో భాగవతశేషత్వము యొక్క ఔన్నత్యాన్ని మధురకవులు స్వీకరించారు.

శ్రీరామాయణములో కూడా ఈ విషయము స్పష్ఠముగా చెప్పబడింది. శ్రీరాముడు తల్లిదండ్రులు, గురువుల యందు సామాన్య ధర్మమును ఆచరించగా, లక్ష్మణస్వామి భగవత్కైంకర్యము మీద దృష్ఠి నిలపగా, భరతుడు భగవత్పారతంత్ర్యమును పాటించాడు. అది ఎలాగనగా, లక్ష్మణస్వామి, శ్రీరాముడి వెంట అడవికి వెళ్ళి కైంకర్యము చేయగా, భరతుడు శ్రీరాముడి ఆనతి  మేరకు రాజ్య భారమును వహించాడు. శతృఘ్నుడు భగవత్కైంకర్యము కంటే భాగవతకైంకర్యములోనే తరించినవాడు. భాగవతులు భగవంతునకు విత్తనం నుండి వచ్చిన మొదటి పంటలాగా ప్రీతి పాత్రులు. ప్రత్యక్షముగా భగవంతుడితో సంభాషించగలవారు. మధురకవులు, నమ్మాళ్వార్లనే ఈ విషయములలో ఆదర్శముగా తీసుకొని వారి అడుగుజాడలలోనే నడచిన వారు.

పెరియవాచ్చాన్ పిళ్ళై అవతారిక

నంపిళ్ళై అవతారికలో చెప్పిన విషయాలకు పెరియ వాచ్చాన్ పిళ్ళై మరికొన్ని అంశాలను జోడించారు. అవి భీష్ముడి వద్ద ధర్మ శాస్త్రమునకు సంబంధించిన ముఖ్య మైన విషయాలన్ని తెలుసుకున్న తరువాత, యుధిష్టరుడు , “అన్నింటిని మించిన ఉత్తమ ధర్మమేది?” అని ఒక ప్రశ్న వేశాడు. దానికి భీష్ముడు చిరునవ్వుతో శ్రీకృష్ణుని చూసి ,”ఆయనకు ఏది ఇష్ఠమో అది” అని సమాధానము చెప్పాడు. యుధిష్టరుడు కూడా దానినే ఆనందముగా అంగీకరించాడు. అలాగే శ్రీరామానుజుల శిష్యులైన త్రిపురా దేవిని ఒకరు,”శాస్త్ర ప్రమాణముల ఆధారముగా శ్రీమన్నారాయణుడే రక్షకుడని అంగీకరిస్తారా?” అని అడగగా ఆమె, “లేదు. శ్రీరామానుజులు ఈశాన్యదేవతైన రుద్రుడిని అంగీకరిస్తే మేము కూడా ఆ దేవతను అంగీకరిస్తాము?” అని బదులిచ్చింది. ( శ్రీరామానుజులు శాస్త్ర ప్రమాణములలో అత్యున్నత అధికారము గలవారు). అలాగే మధురకవులు, నమ్మాళ్వార్ల ఎడల తదీయ శేషత్వమును పాటించారు.

అళగియ మణవాళ పెరుమళ్ నాయనార్ అవతారిక

నాయనార్ పై అవతారికలను ఇంకా విస్తృతంగా వివరించారు. నమ్మాళ్వార్, మధురకవి ఆళ్వార్ల మధ్య భేధమును చాలా చక్కగా చూపించారు. నమ్మాళ్వార్ ప్రథమ పర్వ నిష్ఠకు ప్రతీక కాగా ,మధురకవి ఆళ్వార్ చరమ పర్వనిష్ఠకు ప్రతీకగా నిలిచారు.

నమ్మాళ్వార్ ప్రణవములోని “ఉ” కారార్థమును జీవాత్మ పరమాత్మకు మాత్రమే శేషభూతమనే అంశముపై దృష్ఠి నిలపగా, మధురకవి ఆళ్వార్ “ఉ” అనగా “నమ:” అని, అర్థాత్ జీవాత్మ భాగవతులకు మాత్రమే శేషభూతమనే అంశముపై దృష్ఠి నిలిపారు.

నమ్మాళ్వార్లను నాయనార్, అనన్య భోగత్వములో శ్రీమహాలక్ష్మితో పోల్చారు. కైంకర్య త్వరలో లక్ష్మణ స్వామితోనూ, సంసారులు కష్ఠ సాగరమును దాటుటకు చేసిన ఉపదేశములో ప్రహ్లాదుడితో పోల్చారు.

అలాగే మధురకవి ఆళ్వార్లను తదీయ పారతంత్ర్యయములో ఆణ్దాళ్ తో  ( ఆణ్దాళ్ పెరియాళ్వార్లకు పారతంత్రురాలయినట్లుగా), నిత్యసూరులలో శత్రుఘ్నుడితోను ( భాగవత పారతంత్ర్యయము), ముముక్షువులలో ఆళవందార్లతోను ( నమ్మాళ్వార్లే మాతా పితా అనే విశ్వాసము) పోల్చారు.

నాయనార్ వేదమును దివ్య ప్రబంధమును చక్కగా పోల్చారు. నాయనార్ వేదమును దివ్య ప్రబంధమును చక్కగా పోల్చారు. భగవద్గీతలో “త్రైగుణ్య విషయా వేదా:“ అని చెప్పినట్లుగా మూడు గుణముల వారికి విడివిడిగా, విస్తారముగా ఉపదేశించగా, నమ్మళ్వార్ల తిరువాయిమొళిలో 1102 పాశురములలో సుళువుగా సులభముగా ఎంపెరుమాన్ గుణములను వివరించారు. తిరువాయ్ మొళి వేద సారము కాగా, కణ్ణినుణ్ శిఱుతాంబు తిరువాయ్ మొళి సారము అని నాయనార్ చెప్పారు.

నాయనార్ ఇంకా ముముక్షువులకు ఇష్టమైనవారు నలుగురిని గురించి ప్రస్తావించారు. వారు సర్వేశ్వరుడు, (శ్రీమన్నారాయణుడు), శ్రీమహాలక్ష్మి, ఆచార్యులు, శ్రీవైష్ణవులు. సర్వేశ్వరుడు, జీవాత్మను సంసార క్లేశముల నుండి నిరంతరము రక్షించు వాడు. సర్వేశ్వరుడు, శ్రీ మహాలక్ష్మి, ఆచార్యులు, శ్రీవైష్ణవులు జీవాత్మను సంసార క్లేశముల నుండి నిరంతరము రక్షించు వారు. శ్రీమహాలక్ష్మి జీవాత్మలకు తల్లి. సర్వేశ్వరుడిని చేతనోధ్ధరణ చేయమని పరమపదములో నిత్య కైంకర్యప్రాప్తిని ప్రసాదించమని పురుషకారము చేస్తుంది. ఆచార్యులు అమ్మవారి యొక్క స్వామి యొక్క ఔన్నత్యాన్ని శాస్త్రములోని విధివిధానాలను చేతనుడికి తెలియజేస్తారు. శ్రీవైష్ణవులు భగవంతుడి మీద ప్రీతిని, భగవత్ విషయములో ఙ్ఞానాన్ని కలిగిస్తారు. గోష్ఠిలో ఉండి ఆచార్య నిష్ఠను పెంచుకోవటానికి సహకరిస్తారు. అంతేకాక లౌకిక విషయాలలో కొట్టుకుపోతున్న వారికి భగవంతుడి విషయములో కలిగే అనేక సందేహాలను నివృత్తి చేస్తారు. అందుకనే ఈ నలుగురిని శ్రుతి లో (తైత్తరీయ ఉపనిషద్ –శిక్షావల్లి)  “మాతృ దేవో భవ, పితృ దేవో భవ, ఆచార్య దేవో భవ, అతిధి దేవో భవ“ అని చెప్పిబడినది. అతిధి అంటే సాధారణ అర్థము ఆగంతకుడు. అతిధిని ఎవరైనా సరే తప్పక ఆదరించాలి. అందునా శ్రీవైష్ణవులైన వారికి తప్పనిసరి. వచ్చిన వారి వివరములు అడగకుండానే భగవత్స్వరూపముగా భావించి ఆతిధ్యమివాలి. లేకుంటే పాపము మూటకట్టుకొవటమే కాక స్వరూప హాని కూడ జరుగుతుంది.

పైన చెప్పిన నలుగురిలోను ఆచార్యులది ప్రథమ స్థానము. అందువలననే మధురకవి ఆళ్వార్లు ఆచార్యుల ఔన్నత్యమును తెలిసినవారై తమ ఆచార్యులైన నమ్మాళ్వార్ల శ్రీపాదములనే ప్రపత్తి చేసారు. నమ్మాళ్వార్లనే కీర్తించారు. నమ్మాళ్వార్ల ప్రబంధములనే పాడుకున్నారు. నమ్మాళ్వార్లను తప్ప వేరెవరిని ఆశ్రయించనని చెప్పారు.

అడియేన్ చూడామణి రామానుజ దాసి

Source: http://divyaprabandham.koyil.org/index.php/2015/01/kanninun-chiru-thambu-introduction-avatharikai/

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thiruppallANdu 2 – adiyOmOdum

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

Full Series

Previous pAsuram

vishnu-lakshmi-photo

Introduction for this pAsuram

In the previous pAsuram, periyAzhwAr did mangaLAsAsanam for emperumAn’s thirumEni (divine form) and his kalyANa guNams (auspicious qualities). In this pAsuram, mangaLAsAsanam is done for emperumAn being with ubhayavibhUthi (wealth of both spiritual and material realms).

pAsuram

*அடியோமோடும் நின்னோடும் பிரிவின்றி ஆயிரம் பல்லாண்டு!
வடிவாய் நின் வல மார்பினில் வாழ்கின்ற மங்கையும் பல்லாண்டு!
வடிவார் சோதி வலத்துறையும் சுடராழியும் பல்லாண்டு!
படைப்போர் புக்கு முழங்கும் அப் பாஞ்சசன்னியமும் பல்லாண்டே.

adiyOmOdum ninnOdum pirivinRi Ayiram pallANdu
vadivAy nin valamArbinil vAzhkinRa mangaiyum pallANdu
vadivAr chOthi valaththuRaiyum chudarAzhiyum pallANdu
padaipOr pukku muzhangum appAnjasanniyamum pallANdE

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word-by-word meanings

adiyOmOdum – adiyen and all other chEthanas who are servants for you
ninnOdum – and yourself who is the master for all of us
pirivinRi – should be always together
Ayiram pallANdu – this relationship should exist forever
vadivAy – Beautiful and one who is decorated with jewels
nin valamArbinil vAzhkinRa – one who always dwells in right side of your chest
mangaiyum – mangai denotes nangai (denotes completeness/wholeness of srI mahAlakshmi); “um” (also) – denotes bhUmi and neeLA dhEvis
pallANdu – should be present always
vadivArchOthi – chakkaraththAzhwAn’s thEjas (radiance) surrounds the divine form of perumAL himself
valaththuRaiyum – one who eternally resides in right hand
chudarAzhiyum – chakkaraththAzhwAn who destroys the enemies
pallANdu – long live – should always exist
padai – that serves as weapon
pOr pukku muzhangum – in battle by its sound
appAnjasanniyamum – the conch by name pAnchajanya
pallANdE – should also be there with you always

Highlights from periyavAchchAn piLLai’s commentary:

  • adiyOmOdum – with this servant – One question might arise, why is AzhwAr doing mangalAsAsanam for his own eternal existence? This is because, no one can seek out for the well-being of emperumAn like AzhwAr can do. Hence, AzhwAr is asking that he should be present always so that he can do mangaLAsAsanam. Why did he not say “ennOdum” (with me)? This is because AzhwAr is absolutely clear about his svarUpam (true nature) as a servant of emperumAn. Why did he say “adiyOmOdum” in plural instead of “adiyEnOdum” in singular? He is not satisfied by doing mangaLAsAsanam individually and since everyone is a servant of emperumAn (whether they know/accept it or not) he includes everyone in his gOshti (group) to perform mangaLAsAsanam for emperumAn.
  • vadivAy nin valamArbinil vAzhginRa mangai – sAsthram declares “sradhdhayA dhevO dhEvathvam asnuthE” – By being with srI mahAlakshmI, emperumAn becomes dhEva (worshippable – supreme). Would it minimize emperumAn’s greatness by saying this?  Not at all. By saying a gem is great due to its radiance, or flower is great due to its fragrance, the glories of gem/flower is not minimized – its only increased for having such radiance/fragrance. Similarly, bhagavAn being the master of srI mahAlakshmi, if she bring more glories, it only adds to the greatness of bhagavAn.
  • mangaiyum – She is glorified as yuvthischa kumAriNI and he is glorified as yuvA kumAra: both of which mean “youthful adolescence”. They have ever-youthful and matching divine forms.
  • ap-pAnjasanniyamum – AzhwAr is saying as if emperumAn is not in front of him (“ap” word is used when denoting something which is not in front of us, similar to “that” in English). This is similar to mothers shying away from seeing their children fearing of jinxing (spoiling) their well-being.
  • In this pAsuram, AzhwAr has included himself and other chEthanas who are part of leelA vibhUthi and periya pirAttiyAr, thiruvAzhi AzhwAn (disc), thiruchchangAzhwAn (conch) who are in nithya vibhUthi (paramapadham). Hence, this pAsuram is mangaLAsAsanam for emperumAn who has both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm).
  • The first 2 pAsurams reveal the meanings of thirumanthram. praNavam is explained by “adiyOmOdum” in this pAsuram. “pallANdu” in the previous pAsuram explains “nama:”. In the previous pAsuram “mallANda thiN thOL maNivaNNA” and the second pAsuram explains “nArAyaNa“. “un chevvadi chevvi thirukkAppu” explains kainkaryam which is requested by “Aya”.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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