Monthly Archives: July 2015

ज्ञान सारं – पासुर (श्लोक) २६

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ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) २५                                                          ज्ञान सारं – पासुर (श्लोक) २७

पासुर – २६

ramanuja

तप्पिल गुरू अरूलाल तामरैयाल नायगन तन
ओप्पिल अडिगल नमक्कु उललत्तु वैप्पेन्रु
तेरि इरुप्पार्गल तेसु पोलि वैगुन्दत्तु
एरि इरुप्पार पणिगक्टे एय्न्दु

प्रस्तावना:
भगवान श्रीमन्नारायण के चरण कमल के शरण होने को पूर्णत: समर्पण होने कि पथ को ही शरणागति कहते हैं और यही वह पथ हैं जिसे स्वयं भगवान श्रीमन्नारायण ने ही कहा हैं। तमील कवि तिरुवल्लूवर कहते हैं कि “पोरी वायिल ऐयंधविथ्थान पोयधिर ओझुक्का नेरी”। यहाँ उन शब्दों को समझना चाहिये जैसे कि “ऐयंधविथ्थान आगिरा इरैवनाल सोल्लापत्ता उण्मयान नेरी ओझुक्का नेरी” जिसका अर्थ हैं कि वह भगवान ही हैं जिन्होंने हमें यह दोषरहित पथ बताया हैं। तिरुवल्लूवर अपने और एक पद में जिसकी शुरुवात “पर्रर्रान पर्रिनै” से होती हैं जहाँ वह कहते हैं “इरैवन ओधिया व्ल्ट्टु नेरी”। यहाँ नेरी और कुछ नहीं परन्तु शरणागति (पूर्णत: समर्पण) कि राह हैं। यह भगवान श्रीमन्नारायण के चरण कमलों को पूर्णत: समर्पण का कर्म केवल आचार्य के सहारे से ही किया जाना चाहिये। शरणागति का गहराई से मतलब अपने आचार्य से ही समझा जा सकता हैं। जो ऐसे ही करते हैं और जिसे पूरा भरोसा हो वह भगवान के परमपद धाम में जरूर पहूंचेगा और निरन्तर वहाँ कैंकर्य करते रहेगा।

 

अर्थ:
अरूलाल – एक श्रेष्ठ आशीर्वाद के साथ गुरू – आचार्य जिनके पास हैं
तप्पिल – ज्ञान में थोड़ा भी अधुरापन नहीं और उसी ज्ञान पर व्यवहारीक आचरण तेरि इरुप्पार्गल – जो कठोरता से यह तथ्य में विश्वास रखते हो
ओप्पिल –असमानबल अडिगल – चरण कमलों का तामरैयाल नायगन तन – पिरट्टी के स्वामी, भगवान ही हैं  वैप्पेन्रु – एकत्रीत करना उललत्तु –एक हृदय जो अपने हृदय पर
नमक्कु – जिसको थोड़ा सा भी ज्ञान न हो, ऐसे व्यक्ति एरि – परमपद जाने का सही पथ पर पणिगक्टे – परमपद जाने के बाद का कैंकर्य करना
एय्न्दु इरुप्पार – और उससे भी उचित कार्य वहा परमपद में करना जो की इस तरह दर्शाया गया हैं   तेसु पोलि –प्रकाशमान वैगुन्दत्तु – नित्य तिरुमली जो कहलाई जाती हैं “श्रीवैकुण्ठ” या “परमपद”

स्पष्टीकरण: तप्पिल गुरू अरूलाल: “तप्पिल गुरू ” उन आचार्य को दर्शाते हैं जो कभी भी कुछ गलत नहीं करते हैं। तिरुकुरल के पद से “कर्का अधर्कु थगा निर्का” कि आचार्य पहिले प्राप्त किए ज्ञान की वजह कभी भी कोई गलत कार्य नहीं करते और यही ज्ञान का परिणाम और सच्चाई हैं । तामरैयाल नायगन तन: यह तिरू (पिरट्टी) के स्वामी को संबोधीत करता हैं, जो कोई और नहीं भगवान श्रीमन्नारायण खुद ही हैं। यह पद का अर्थ दो जगह प्रगट होता हैं: (१) “श्रीमन्न” और (२) नारायण। दोनों ही द्वय मन्त्र के उत्तर भाग में हैं। “तामरैयाल नायगन” इस पद में यह तथ्य हैं कि भगवान श्रीमन्नारायण कभी भी अम्माजी से अलग नहीं होते हैं। यह द्वय मन्त्र के “श्रीमन्न” पद में देखा जा सकता हैं। “नायगन तन ” द्वय मन्त्र में श्रीमन्न नारायण पद का मतलब ही “नारायण” पद का अर्थ हैं। यह दोनों एक भक्त को उच्च कोटी पर ले जाने के लिए जरूरी हैं। जब भगवान के भक्त अपने आप को पूर्णत: भगवान श्रीमन्नारायण को समर्पण करते हैं तब वात्सल्य, स्वामित्व, सौशील्य, सौलभ्य यह गुण उस समय भगवान में जरूरी हैं। समर्पण के पश्चात भगवान के गुण जैसे ज्ञान और शक्ति यह दोनों जरूरत हैं और इसके अतिरिक्त प्राप्ति और पूर्ति जैसे गुणों कि भी जरूरत हैं। “नायगन तन ” पद में भगवान के वहीं गुण दर्शाते हैं जो द्वय मन्त्र में “नारायण” पद में हैं।

ओप्पिल अडिगल:  यह भगवान श्रीमन्नारायण के “अनोखे चरण कमलों” को दर्शाता हैं जो द्वय मन्त्र में “चरणौ” शब्द के अर्थ को बताता हैं। इसका कारण यह हैं कि भगवान का चरण कमल को हमेशा “अनोखा” ऐसा वर्णन किया हैं क्योंकि भगवान में किसी कि भी सहायता लिए बिना अपने किसी भी भक्तों कि रक्षा करने कि योग्यता हैं । नमक्कु उललत्तु वैप्पेन्रु: यह हमारे जैसे भक्तों को दर्शाता हैं। भगवान कि शरण कि कृपा को ग्रहण करने के सिवाय हमारे पास और कोई भी दूसरा उपाय नहीं हैं। संसार की पूर्णत: सच्चाई के अनुसार भगवान के सिवाय और कोई भी राह नहीं हैं। अत: “हम” यानि हम सब जन जिन्होंने यह सच्चा विश्वास जान लिया हैं और यह सब जन को ही “नमक्कु” पद से दर्शाया गया हैं। जो भक्त अपने हृदय में भगवान के चरण कमलों को रखते हैं वह इसे “संपत्ति” / बचत खाता समझते हैं। इसलिये द्वय मन्त्र में यह दो पद “चरणौ” और “प्रपद्ये” इसी तरह दर्शाते हैं। इसका कारण इस प्रकार हैं: अगर किसी व्यक्ति के पास संपत्ति हैं तो वह कुछ भी अपने पसन्द का कर सकता हैं। उसी तरह अगर किसी व्यक्ति के हृदय में भगवान श्रीमन्नारायण के चरण कमल विराजते हैं तो वह पूर्णत: कुछ भी कर सकता हैं क्योंकि वह हमेशा भगवान के बारे में सोचता हैं कि “सिर्फ उनके चरण कमल हीं मेरे रक्षक हैं”। अत: सम्पत्ति के साथ भगवान के चरण कमलों कि तुलना करना बहुत ही सुन्दर हैं। और जब भी हम यह कहते हैं कि उनके चरण कमलों को पकड़ लो तो वह मानसीक कार्य हैं ना कि शारीरिक। इसे “मानसा स्व्ल्कारम” कहते हैं इसलिये यह मानसीक कार्य हैं ना कि शारीरिक। तेरि इरुप्पार्गल: जो एक भगवान के चरण कमल हीं उनके हृदय में निवास करते हैं उनकी यह सोच पर कभी भी डगमगाते नहीं हैं । यह एक बहुत मनभावन हैं कि भगवान के चरण कमल के ही शरण होना हैं और हृदय में उनकी आराधना करना। हालकि उनके विश्वास का ना डगमगाना यह एक आसान कार्य नहीं हैं। अत: “तेरि इरुप्पार्गल ” उन लोगों को शामील करता हैं जो इसमे निरन्तर विश्वास करते हैं। वह व्यक्ति जिसने शरणागति कि हैं उसके लिये यह विश्वास बहुत प्रभावशाली हैं। अगर इस विश्वास में थोड़ी सी भी कमी हैं तो वह परमपद नहीं जा सकेगा। वह व्यक्ति जिसको यह थोड़ा सा विश्वास हो, उसके लिये यह थोड़ा सा विश्वास हासिल करना आगे कि पंक्तियों में समझाया गया हैं। तेसु पोलि वैगुन्दत्तु: वह अपने अंतिम उद्देश तक पहुँच जायेंगे जो “परमपद” हैं जिसे “अझिविल व्ल्डु” ऐसा समझाया गया हैं। परमपद में कोई भी उच्च आनन्द का अनुभव कर सकता हैं और भगवान श्रीमन्नारायण कि हमेशा सेवा कैंकर्य कर सकता हैं।

एरि इरुप्पार पणिगक्टे एय्न्दु: यह भक्त जन योग्य हैं और परमपद में कैंकर्य करने के लिए हमेशा तत्पर रहते हैं। “पणिगल” भगवान श्रीमन्नारायण के कैंकर्य करने को दर्शाता हैं। “एयन्धु इरुप्पार” भगवान श्रीमन्नारायण का कैंकर्य करने के लिए हमेशा तत्पर / योग्य रहता हैं। अगर हम “पणि” का दूसरा अर्थ लेते हैं तो इसका एक और अर्थ भी हैं । “पणि” “आदिशेष” को भी दर्शाता हैं और इधर उसका अर्थ हैं कि उन भक्तों को आदिशेष के योग्यता के साथ तुलना करते हैं। इसका अर्थ हैं कि जैसे आदिशेष भगवान श्रीमन्नारायण का पूर्ण कैंकर्य करते हैं वैसे ही भक्त जन भी वह कैंकर्य कर सकते हैं। आदिशेष करने वाले कैंकर्य को बहुत सुन्दरता से यहाँ समझाया गया हैं “सेंराल कुदयाम, इरुन्धाल सिंगासनमाम, निन्राल मरवदियाम, नील कदलूल एनृम पुनैयां मणि विलक्काम, पूम्पट्टाम पुलगुम अणैयां तिरुमार्क्कु अरवु”।

हिन्दी अनुवादक – केशव रामानुज दासन्

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-26-thappil-guru-arulal/
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తిరుప్పళ్ళి యెళిచ్చి – 2 – కొళుంగొడి

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శ్రీమతే శఠకోపాయ నమ:
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శ్రీమద్వరవరమునయే నమ:

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తిరుపళ్లి యెళిచ్చి

1వ పాశురం

పాశుర అవతారిక

కొళుంగొడి ముల్లైయిన్ కొళు మలరణవి
కూరన్దదు కుణతిశై మారుదం ఇదువో
ఎళుందన మలర్  అణై ప్పళ్ళికొళ్ అన్నం
ఈన్బని ననైంద తంఇరుం జిఱగుదఱి
విళుంగియ ముదలైయిన్ పిలం పురై పేళ్వాయ్
వెళ్ళెయిరుర అదన్ విడత్తినుక్కనుంగి
అళుంగియ ఆనైయిన్ అరుందుయర్కెడుత్త
అరంగత్తమ్మా! పళ్ళియెళుందరుళాయే

కుణతిశై మారుదం = తూర్పు నుండి వీచు వాయువు.
కొళుంగొడి = బాగా వికసించిన  తీగ
ముల్లైయిన్ = మల్లె తీగ
కొళు మలర్=  అందమైన పుష్పములు
అణవి= స్పర్శ
ఇదువో= ఈ
కూరన్దదు= వీచు
మలర్  అణై = పుష్పపానుపు
ప్పళ్ళికొళ్= శయనించుట
అన్నం= హంసలు
ఈన్బని ననైంద= మంచు కురుయుట వలన తడిసిన
తం= వారి
ఇరుం జిఱగుదఱి= అందమైన రెక్కలు గల
ఉదఱి = వణుకుచున్న
ఎళుందన = మేల్కోనుట
విళుంగియ= మ్రింగిన/పట్టుకొనిన(ఏనుగు యొక్క కాళ్ళను)
ముదలైయిన్ = మకరం(మొసలి)
పిలం పురై  = గుహ వలె
పేళ్వాయ్= పెద్దని నోరు
వెళ్ళెయిరుర = తెల్లని/పదునైన దంతములతో కరచిన/గాయపరచిన
అదన్ = ఆ ఏనుగు
విడత్తినుక్క= ఆ హానికి(ఆ దంత క్షతం వలన)
అనుంగి అళుంగియ=  విపరీతమైన నొప్పితో బాధపడుతున్న
ఆనైయిన్ = ఆ ఏనుగుయొక్క(గజేంద్రాళ్వాన్)
అరుందుయర్ = చాలా బాధపడుచున్నవి
కెడుత్త= పోగొట్టు
అరంగత్తమ్మా! = శ్రీరంగమున పవళించిన దేవాదిదేవా!
పళ్ళియెళుందరులాయే= (కావున) మీరు కృపతో   మేల్కొని మమ్ము కటాక్షించుము

సంక్షిప్త అనువాదం :

తూర్పు పవనములు(మలయ మారుతములు) బాగా వికసించిన మల్లె తీగలను క్రమంగా తగులుతూ వీస్తున్నవి. పూలపాన్పుపై శయనించిన  హంసలు పొగమంచుచే తడిసిన తమ రెక్కలను మరియు ఈకలను విదిలించుచూ లేస్తున్నవి.  తన గుహలాంటి పెద్దని నోరుతో మరియు వాడియైన విషదంతములచే  ఆ మకరము, గజేంద్రాళ్వాన్ పాదములను పట్టుకొని మ్రింగప్రయత్నించగా  భరించలేని ఆ బాధను పోగొట్టగల గొప్పసామర్థ్యం కలవాడవు నీవు మాత్రమే. కావున   శ్రీరంగమున పవళించిన దేవాదిదేవా!  మీరు కృపతో   మేల్కొని మమ్ము కటాక్షించుము.

 నఙ్ఞీయర్ వ్యాఖ్యానములోని విశేషములు 

  • పెరియ తిరుమొళి 4.7.3 లో  భగవానుడు తాను హంసావతారంలో వేదములను వెల్లడించాడు “అన్నమాయ్ అన్ఱు అంగరు మఱై  పయందాన్ అరంగమా నగర్ అమరన్దానే” కాన ఆ హంసలు మేల్కొన్నాయి, శ్రీరంగనాథ మీరు కూడ అలానే మేల్కొనుము అని ఆళ్వార్ అభ్యర్థిస్తున్నారు.
  • “పరమాపదం ఆపన్న” అని విష్ణుధర్మం- గజేంద్రాళ్వాన్  పెద్దఅపాయముతో చిక్కుకున్నాడు. కాన ఎంపెరుమాన్ అక్కడకు చేరుకొని   గజేంద్రాళ్వాన్ అపాయమును తొలగించి వానిచే తామరపుష్పమును( గజేంద్రాళ్వాన్ తాను ఎంపెరుమాన్ కై పట్టుకొన్నది)  తన పాదముల యందు సమర్పింప చేసుకొన్నాడు.
  • ఇదే భగవంతుడి యొక్క అనుగ్రహం. అదే విధంగా తాను సంసారులను(విభవ అవతార అనంతరం ఉన్న)   ఉజ్జీవింపచేయుటకు  శ్రీరంగమున అర్చారూపి శ్రీరంగనాథుడిగా అవతరించాడు. తమ కోరికలను తీర్చి కటాక్షించుమని ఆళ్వార్ ప్రార్థిస్తున్నారు. ( గజేంద్రాళ్వాన్ యొక్క ఆపదను తొలగించినటుల)

పెరియవాచ్చాన్ పిళ్ళై వ్యాఖ్యానములోని విశేషములు:

  • ఆళ్వార్ “పళ్ళికొళ్ అన్నమ్”అంటున్నారు- దివ్యదేశములలో(భగవానునకు చాలా ప్రీతి అయిన)అన్నింటికి -అనగా హంసలు కూడ గౌరవించబడతాయి. ఎంపెరుమానార్ తిరువేంకటమ్(తిరుమల)ని దర్శించడానికి వెళ్ళినప్పుడు తన మేనమామ మరియు ఆచార్యులైన  పెరియ తిరుమలనంబి తానే స్వయంగా వారిని ఆహ్వానించడానికి ఎదురుగా వెళ్ళారు.
  • అప్పుడు ఎంపెరుమానార్ వారితో ‘మమ్ములను ఆహ్వానించుటకు మీరెందుకు వచ్చారు ఎవరినైన చిన్నవారిని (స్థాయిలో) పంపవచ్చును కదా?’అని అన్నారు. దానికి  పెరియ తిరుమలనంబి ” నమ్మిల్  శిఱియారిల్లై ఇంగు వత్తిప్పారిల్” (తిరుమల లో నివసించేవారిలో మా కన్నా చిన్నావారు (స్థాయిలో) ఎవరునూ లేరు)అని అన్నారు- ఇది అతని వినయానికి తార్కాణం.
  • (నఙ్ఞీయర్ వ్యాఖ్యానము వలె) కావున ఆ హంసలు మేల్కొన్నవి, అలాగే ఆ హంస వలె  ఉన్న ఎంపెరుమాన్  మీరు కూడ  మేల్కొనుము.
  • ఇక్కడ ఆళ్వార్” విళుంగియ” (పట్టుకొనబడిన)అని అంటున్నారు, ఆ మకరం బిగుతుగా/గట్టిగా  గజేంద్రుని కాళ్ళను గాయపరచి పట్టుకున్నాడు. ఒక తల్లి తన పిల్లవాడు నూతి గోడపై అపాయంగా కూర్చున్నపుడు భయంతో ” అయ్యో పిల్లాడు ” అని గాబరాగా అరుస్తుందో అలా ఉన్నది ఈ స్థితి.
  • “అరుమ్ తుయర్” – ఈ అపాయము చాలా క్లిష్ఠమైనది కావున పెరుమాళ్ ,  గజేంద్రాళ్వాన్ ను రక్షించడానికి నేరుగా పరమపదం  నుండి దిగాడు.
  • సముద్రమను ఈ సంసారమున మకరము వంటి ఐదు ఇంద్రియములచే మ్రింగివేయబడుచున్న మమ్ములను కాపాడుటకు లేచిరాక ఇంకా శయనించితివి  ఏలా?

అడియేన్ నల్లా శశిధర్ రామానుజదాస

Source: http://divyaprabandham.koyil.org/index.php/2014/12/thiruppalliyezhuchchi-2-kozhungodi/

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ज्ञान सारं – पासुर (श्लोक) २५

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ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) २४                                                           ज्ञान सारं – पासुर (श्लोक) २६

पासुर – २५

lord-maha-vishnu

अट्रम उरैक्किल अडैन्दवर पाल अम्बुयैकोन
कुट्रम उणर्न्दिगलुम कोलगैयनो – एट्रे
कनिर् न उडम्बिन वलुवनोर् कादलिप्पदु
अनर् दनै ईनर् गन्द आ

सार : पिछले पाशुर में श्री देवराज स्वामीजी ने यह समझाया कि कैसे भगवान अपने भक्तों कि गलतियों पर ध्यान नहीं देते हैं। अगर कोई व्यक्ति उन गलतियों कि तरफ बतलाता भी हैं तो भगवान उसे दोष नहीं मानते हैं। बजाए उसे भगवान आनन्द का खजाना सोचेंगे। इसका कारण यह हैं कि भगवान में मुख्य गुण हैं जिसे “वात्सल्य” कहते हैं। इस गुण के कारण उन्हें “वत्सलन” कहते हैं। इस गुण के कारण ही वह दोषों को कृपा के जैसे वर्णन करते हैं। वह किसी व्यक्ति के पिछले गलतियों / दोषों को खजाने ने कि तरह रखते हैं जिससे उनको बहुत आनन्द आता हैं। इसलिए कोई अगर भगवान के विरुध्द तर्क-वितर्क करना भी चाहता हैं तो कुछ गलतियों पर जिसे उन्हें ध्यान देना चाहिये भगवान उन दोषों कि तरफ ध्यान न देकर उसे “कृपा” समझते हैं और किसी को इससे अपने पिछले कर्मों के लिए डरने कि भी जरूरत नहीं हैं। यहीं इस पाशुर में दर्शाया गया हैं।

शब्दशः अर्थ :

अट्रम उरैक्किल अडैन्दवर पाल अम्बुयैकोन- अगर कोई निसंदेह रूप से कहना चाहता हैं कि जो भी भगवान के चरणों के शरण हुआ हैं वह जो कमल पुष्प के उपर विराजमान उनके स्वामी हैं,

कुट्रम उणर्न्दिगलुम कोलगैयनो? – अपने भक्तों कि गलतियों को देखते हैं और उसरे पसन्द भी नहीं करते, क्या यह सत्य हो सकता हैं?

एट्रे कनिर् न उडम्बिन वलुवनोर् कादलिप्पदु-  नहीं! वैसे ही जैसे गौ माता खुशी से अपने बछड़े के शरीर से गंदगी साफ करती हैं।

अनर् दनै ईनर् गन्द आ– तुरन्त बछड़े को जन्म देने के पश्चात

अट्रम उरैक्किल: इस पद का मतलब हैं कि “अगर कोई निश्चित रूप से कहता हैं”, यानि अगर कोई निश्चित रूप से इसे दृढ़ और अन्त समझता हैं, वह इधर ही हैं।

अडैन्दवर पाल: श्री देवराज स्वामीजी भागवान श्रीमन्नारायण के भक्तों को प्रार्थना करते हैं जिनके प्रति भगवान का अलग ही व्यवहार हैं जिसे आनेवाले पद में बताया गया हैं।

अम्बुयैकोन: भागवान श्रीमन्नारायण को बहुत से विशेषण से संबोधित करते हैं जैसे माता लक्ष्मीजी के स्वामी, श्रीलक्ष्मणजी के बड़े भाई आदि। “पाल” शब्द तमिल में दशा का अन्त हैं जिसका मतलब है “समीप”। अत: इदर “अम्बुयैकोन” यानि अगर भक्त अम्माजी के पुरुषकार से भगवान के पास जाते हैं तो भगवान उन्हें जरूर अपनाते हैं। भगवान उनके भक्तों को अपनाते हैं क्योंकि भक्त उनके शरण में अम्माजी के पुरुषकार से आते हैं तो भगवान उनके गलतियों कि तरफ ध्यान नहीं देते हैं। क्योंकि यह अम्माजी का स्वाभाविक गुण हैं। किसी को अपनाने के बाद अम्माजी यह देखती हैं कि भगवान उन्हें मन से अपनाया हैं कि केवल उनका मन रखने के लिए। भगवान भक्तों को उनके पापों के लिए उसे अस्वीकार करते हैं क्या यह देखने के लिए कि वह भगवान से उस भक्त के सारे पापों के बारें में बात करती हैं। परन्तु भगवान कभी भी ऐसा नहीं करेंगे। वह अम्माजी को यह उत्तर देंगे “एं आडियार अधु सेय्यार” (मेरे भक्त ऐसी गलतियाँ कर सकते है क्या)। इसका यहीं अर्थ हैं कि भगवान उसे पूरी हार्दिकता से अपनाते हैं और उसे कभी नहीं छोड़ेंगे क्योंकि वह अम्माजी के पुरुषकार के जरिए आये हैं। वह एक कदम आगे बढ़कर यह कहते हैं कि “अगर वह गलती करता भी हैं जैसे आप ने बताया हैं तो भी वह एक बड़े और अच्छे कार्य के लिए होगा। अत: में उसे शुरू में गलती न समझुंगा क्योंकि अंत में वह एक अच्छे कार्य के लिए समाप्त हुआ हैं”। यह भगवान और अम्माजी के बीच में संवाद हैं जीसे श्री विष्णुचित्त स्वामीजी के तिरुमोझी पाशुर ४.१०.२ में कहा गया हैं।

कुट्रम उणर्न्दिगलुम कोलगैयनो?: श्रीदेवराजमुनि स्वामीजी प्रश्न पुछकर कुछ बात कि जाँच करते हैं। वह यह पुँछते हैं कि क्या भगवान एसे हैं कि जो अपने भक्तों को उनके अनगिनत गलतियों के लिए उनसे घृणा करेंगे? पहिले यह प्रश्न पुँछने का कारण हैं कि पाठक गण यह जान ले कि यह पुछकर इसमें नि:संदेह अस्वीकारनिय हैं। “कोलगैय” भगवान का खुद का स्वभाव हैं कि अपने भक्तों को स्वीकार करें क्योंकि यह अम्माजी की सिफारीश हैं। वह अपने भक्तों के दोषों को कभी नहीं जानते हैं। अगर अम्माजी खुद भी कहे कि उसे जांचले फिर भी भगवान नहीं जाँचते यहीं कहेंगे कि यह गलतियाँ तो आनन्द की वस्तु हैं। वह कभी भी उस व्यक्ति से उसकी गलतियों के कारण नफरत कि भावना नहीं रखेंगे। यह उनका स्वाभाविक गुण हैं और इसी “वात्सल्यं” गुण के कारण ही उन्हें “वत्सलन” कहा जाता हैं। दोषों को उपाय करके कृपा करना “वात्सल्यं” हैं। “वत्सम” एक बछड़े कि तरह हैं जिसने अभि जन्म लिया हैं और उसकी माँ का उसके प्रति प्रेम हीं “वात्सल्यं” कहा जाता हैं। भगवान को “वत्सलन” कहते हैं और उनके इसी गुण के कारण जिसे आगे एक उदाहरण के साथ हम देखेंगे। यहाँ श्री देवराज मुनि स्वामीजी सभी प्रश्नों के उत्तर देते हैं कि इस गुण को उन्होंने लौकिक जगत में कहाँ देखा हैं।

एट्रे कनिर् न उडम्बिन वलुवनोर् कादलिप्पदु अनर् दनै ईनर् गन्द आ: “एर्रे” चिल्लाहट हैं। जिन्हें “वात्सल्यं” गुण के बारें में पता नहीं होता हैं वह यह समझते हैं कि भगवान जो दोषी होते हैं उनके प्रति घृणा भावना रखते हैं। अरुळाळ पेरुमळ एम्बेरुमानार् स्वामीजी बहुत ही विस्मय से यह पूछते हैं की पहले तो क्या कोई ऐसा मौजूद हैं जिसे उसके(भगवान) के वात्सल्य के बारे मैं न पता हो ? “वात्सल्यं” गुण के स्वभाव को एक उदाहरण के जरिए समझाया गया हैं। एक गाय कभी भी मैला घास का सेवन नहीं करती हैं यानि वह घास जिसे किसीने कुचला हो। परन्तु जब उसने एक बछड़े को जन्म दिया हो तब वह अपने बछड़े के शरीर में सब मैला चाट डालती हैं और मजेसे चाटती हैं। जैसे सब कहते हैं “इंरा पोझुदिन पेरिढुवक्कुम” एक गाय माता अपने बछड़े पर पूर्ण प्रेम बरसाती हैं उसी तरह भगवान भी अपने भक्तों के अनगिनत दोषों को खुशी कि वस्तु कि तरह समझते हैं। जैसे एक गाय अपने बछड़े पर घृणा नहीं करती हैं वैसे ही वह कभी भी उन पर घृणा नहीं करेंगे। जब भी हमारे पूर्वाचार्य भगवान के इस गुण के बारें में बात करते हैं वह यह गाय का उदाहरण के बारें में बात करते हैं। “वात्सल्यं” बछड़े कि तरह हैं और जैसे पहिले देखा गया हैं उस गाय का उसके प्रति प्रेम को “वात्सल्यं” जानते हैं। यह गुण केवल भगवान में देखा जा सकता हैं और किसी में नहीं। इसलिए यह गुण को भगवान का ऐसा कहा जाता हैं। श्रीदेवराज मुनि स्वामीजी इस गुण से बहुत प्रभावित हुए इसलिए उन्होंने “एर्रे” यानि चिल्लाहट का प्रयोग किया।

हिन्दी अनुवादक – केशव रामानुज दासन्

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ज्ञान सारं – पासुर (श्लोक) २४

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ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) २३                                                      ज्ञान सारं – पासुर (श्लोक) २५

पासुर – २४

svayam11

वण्डु पडि तुलब मार्बीनिडैच् सेय्द पिलै
उण्डु पल एन्रु उलम तलरेल – तोण्डर सेयुम
पल्लायिरम पिलैगल पार्त्तिरुन्दुम काणुम कण
इल्लादवन काण इरै

सार :

जब शास्त्र कर्मों के प्रकार के बारें में बातें करता हैं तो वह उसे तीन अलग श्रेणी में बाटता हैं। पूर्व कर्म, वर्तमान कर्म और भविष्यत कर्म। २३वें पाशुर में स्वामीजी देवराज मुनि ने पूर्व कर्मों के उपर केंद्रीत किया था। हालाकि इस पाशुर में वह वर्तमान कर्मों के बारें में बात कर रहे हैं।क्योकिं  हृदय को बहुत से कर्म करने के कारण बहुत दु:ख हैं इसीलिए वह सान्तवना देते हैं। वह और भी एक बात कहते हैं कि भगवान श्रीमन्नारायण जो उनके सच्चे भक्त बिना उनके विवेक के पालन करेंगे ऐसे कर्मों का खयाल नहीं करेंगे । भगवान उन कर्मों को देखेंगे लेकिन उसे ऐसे अंदेखा कर देंगे कि उन्होंने कुछ देखा ही नहीं हैं।

शब्दशः अर्थ :

वण्डु पडि तुलब मार्बीनिडै– कर्म जो हम भगवान के विरुद्ध करते हैं जिनके वक्षस्थल पर तुलसी (तिरुतुळाय्) की पुष्प माला हैं जो पूरी तरह कलियों से घीरा हैं, और जो मधु मख्खीयों से भरा हैं

चसेय्द पिलै उण्डु पल एन्रु उलम तलरेल – वह अनगिनत हैं जिससे हम डर भी सकते हैं परन्तु डरना नहीं है |

तोण्डर सेयुम पल्लायिरम पिलैगल पार्त्तिरुन्दुम – क्योंकि भगवान श्रीमन्नारायण ऐसे कौन से  भी कर्मों पर ध्यान नहीं देते हैं जो उनके सच्चे भक्त जन बिना ज्ञानता(अनजाने में) के करते हैं।

 काणुम कण इल्लादवन काण इरै – और ध्यान  भी  नहीं  देते  हैं जैसे  कि उन्होंने  कुछ  देखा ही नहीं जैसे कि एक अन्धा जिसे कुछ नहीं दिखाता।

वण्डु पडि तुलब मार्बीनिडैच् सेय्द पिलै: बुरे कर्म जो भागवान श्रीमन्नारायण कि और किया गया हैं जिन्होंने सुन्दर तुलसी (तिरुतुळाय्) की माला धारण कि हैं जो अनगिनत मख्खीयों को आकर्षित करती हैं और उसमें जो अमृत हैं वों पीने आते हैं। यहा हमारे मन में एक प्रश्न आता हैं कि क्यों स्वामी देवराज मुनि ने भागवान श्रीमन्नारायण को एक सुन्दर तुलसी की माला के साथ समझाया हैं। इसका कारण यह हैं कि भगवान हमेशा अपने आपको उस तरह सुन्दर बताते हैं जो उनके चरणों के शरण हुवें हैं। वें सब उनकी सुन्दरता में हमेशा के लिए डुब जाना चाहते हैं। एक बार वें सब भगवान शरण में हो गये फिर वें कभी भी वह कुछ भी नहीं करेंगे जो हम सोचे कि “बुरा” हैं। अगर उन्होंने उसे अनजाने में भी किया हो तो भी भगवान उसे नजर अंदाज कर देंगे। भगवान चाहते हैं कि एक बार हम उनकी शरण में हो गये उसके बाद हम उनकी सुंदरता का आनन्द ले। यह तथ्य समझाने के लिए ही भगवान अपने आप तुलसी की माला को सुन्दरता से धारण करते हैं।

उण्डु पल एन्रु  कोई भी भागवान श्रीमन्नारायण के पूरी तरह शरण हुआ हो, क्योंकि उसका शरीर पाँच इंद्रीयों द्वारा पूरी तरह नियंत्रण किया गया हैं उसे गलतीया करने का बहुत ज्यादा अवसर हैं। तिरुकुरल में कहा गया हैं कि “उरण एंड्रूम टोटियाल ओर ऐंधूम काप्पाण”। यह एक तुलना हैं जहाँ पाँच इंद्रियाँ को एक हाथी से और मन को नियंत्रण करनेवाली छड़ी से तुलना कि गयी हैं। इंद्रियों को नियंत्रण में करना बहुत कठीन हैं। आल्वार श्रीपरकाल स्वामीजी कहते हैं, “ऐवर अरुथु ठिंदृदा अंजी निं अंदैंधेन”। श्री शठकोप स्वामीजी कहते हैं, “उण्णिलाविय ऐवराल कुमैथ्ल्तृ”। क्योंकि यह इंद्रिया इस शरीर से जुडी हुई हैं इसिलीए शरणागति होने के पश्चात हम यह समझ सकते हैं कि किसी एक को गलति करने के लिए  इन पाँच इंद्रियों से अनगिनत मौके मिल सकते है। जब यह होता हैं तब उस व्यक्ति का मन उन गंभीर गलतीयों  के लिए जो उसने कि हैं कांपने लगाता हैं ।

उलम तलरेल:  इस तरह के मन के लिए यह पद इस तरह सान्त्वना देता हैं “हैं मन! चिंता मत करो ना ही कांपना!!! तमिल व्याकरण के अनुसार “उलम” शब्द “उल्लामे” का भाषान्तर हैं “मकरा लृ विलि वेतृमै” ।

तोण्डर सेयुम: तोण्डर भागवान श्रीमन्नारायण के भक्तों को संबोधित करता हैं। यहाँ इसका एक और भी मतलब हैं कि जो इंद्रियों के नियंत्रण और बंदुक कि नोक पर हैं और वह जो अब भी भागवान श्रीमन्नारायण के चरणों के शरण हैं। एक मतलब यह भी हैं कि वह जो भागवान श्रीमन्नारायण का दास हैं। अत: “तोण्डर सेयुम” पद उन सब भगवान श्रीमन्नारायण के भक्तों को संबोधित करता हैं जो अपने आप को भागवान श्रीमन्नारायण के ही दास समझते हैं।

पल्लायिरम पिलैगल:  इसका मतलब “अनगिनत गलतियाँ” हैं। अगर हमें यह गलतियाँ का कारण पहचानना हैं तो हम यह देख सकते हैं कि वह इस शरीर के कारण से हैं जो तीन प्रकार के गुणों से बाध्य हैं “सत्व गुण”, “रजो गुण” और “तमो गुण”।  यह तीन गुण मनुष्य में पवित्रता, ग़ुस्सा/क्रियाशीलता और निद्रा गुण बताता हैं। अविवेकता के कारण मनुष्य इसके प्रभाव और मेलजोल के वजह से रोजाना अनगिनत गलतियाँ करता हैं। “पिझै” का मतलब “पाप” या गलति हैं। अगर कोई व्यक्ति एक क्षण में कोई गलती करता हैं तो उस पाप को मिटाने के लिए हजारों और हजारों ब्रह्म वर्ष लग जाते हैं। यह जानना बहुत जरूरी है एक ब्रह्म वर्ष यानि मनुष्यों के अनेक महासंख वर्ष। अत: हम यह देख सकते हैं कि हमारे एक छोटी सी गलती का परिणाम मिटाना लगभग नामुमकिन हैं । जो कुछ गलतियाँ यहा बताई गयी हैं, वह कार्य करना जिसको शास्त्र ने  दोषयुक्त बताया है जैसे की, दूसरों को तकलीफ देना, दूसरों कि बढ़ाई करना, परस्त्री कि चाहना करना, दूसरों के धन की चाहना करना, झूठ बोलना और वह खाना जो हमारे लिए निषेध हैं। दूसरे वर्ग कि गलतियाँ जो नहीं करना हैं जिसे शास्त्र में बताया हैं, वह हैं भगवत अपचार करना यानि भगवान श्रीमन्नारायण की अन्य देवी-देवताओं के साथ तुलना करना, भगवान के अवतारों में दोष देखना, भगवान का विग्रह किस धातु से बना हैं इसकी खोज करना, अधुरी पुजा, पुजा के पात्र चुराना, जो चोरी कर रहा हैं उसकी मदद करना, चुराई हुई वस्तु को माँग कर या धमका कर लेना, आदि। अगर कोई भागवत अपचार करता हैं तो वह भी गलतीयों में गिना जायेगा।

 इरै पार्त्तिरुन्दुम काणुम कण:  भागवान श्रीमन्नारायण वह हैं जो सब में हैं और जो कुछ भी हो रहा हैं वह सब कुछ जानते भी हैं। ऐसे भागवान श्रीमन्नारायण हैं जो अपने सच्चे भक्तों के उनकी पूर्णता शरणागति होने पर उनके अनगिनत दोषों को नहीं देखते हैं जो उन्होंने किया हैं, वह ऐसे रहते हैं जैसे कि उन्होंने कुछ देखा ही नहीं। यहाँ “कण” का मतलब ज्ञान हैं।

इल्लादवन काण : जैसे हमने पहिले देखा कि “कण” का मतलब ज्ञान हैं और यहां इसका मतलब “वह जिसको कोई ज्ञान नहीं हैं”। इसलिए भागवान श्रीमन्नारायण अपने भक्तों के ज्ञान के बारें में सतर्क रहते हैं। पिछले प्रकरण में “इरै” का मतलब “एक छोटी संख्या” भी हैं। इससे यह पता चलता हैं कि भगवान अपने भक्तों कि गलतियाँ के उपर थोड़ा सा भी ध्यान नहीं देते हैं। वह उनकी गलतियों को पूरी तरह नजर अंदाज़ कर देते हैं। यह विष्णु सहस्त्र नाम स्तोत्र में इस श्लोक में समझाया गया हैं “अविज्ञात”। इस पासुर का अर्थ है कि हमें शरणागति ग्रहण करने के बाद डरने कि कोई भी जरूरत नहीं है | भगवान् श्रीमन्नारायण इन गलतियों / कार्यों पर अनभिज्ञता नहीं दिकायेंगे अर्थात् इन पर ज्यादा ध्यान नहीं देंगे

हिन्दी अनुवादक – केशव रामानुज दासन्

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-24-vandu-padi-thulaba/
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thiruvAimozhi – 1.4.4 – en nIrmai

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

Full series >> First Centum >> Fourth decad

Previous pAsuram

krishna-gopis

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In this fourth pAsuram, AzhwAr feeling dejected “How can I inform emperumAn who left me even after knowing my nature?”, again out of hope/desire, requests some maganRil birds (a species of love birds where the male and female of the species will not separate from each other) “Would you go and tell him about me or not?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAngusa nAyagi desiring to send a messenger to dark-cloud hued emperumAn, speaks towards beautifully (similarly) coloured maganRils (love birds).

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

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

Fourth pAsuram – Previously parAngusa nAyagi stated “My sins are so much that they cannot be exhausted by enjoying the fruits of the same” in 2nd pAsuram. Did she experience any suffering? Yes – When emperumAn turned his face away from her for a moment – she experienced great suffering (thereby exhausting the accumulated sins). At that time, she assumes that some love birds who came near her were asking her “how can he help you?”. She feels dejected and tells them “Even after seeing my pitiful state – he left me. What can I tell him?” But out of desire, as if telling to someone who does not listen, she asks them “will you go and tell him about my situation or not?”

pAsuram

என் நீர்மை கண்டு இரங்கி இது தகாது என்னாத
என் நீல முகில் வண்ணார்க்கு என் சொல்(ல்)லி யான் சொல்லுகேனோ
நன்நீர்மை இனி அவர் காண் தங்காது என்று ஒருவாய்ச் சொல்
நன்னீல மகன்றில்காள். நல்குதிரோ நல்கீரோ?

en nIrmai kaNdu irangi idhu thagAdhu ennAdha
en neela mugil vaNNarkku en sol(l)i yAn sollugEnO
nannIrmai ini avar kaN thangAdhu enRu oruvAych chol
nanneela maganRilkAL nalgudhirO nalgIrO

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

en nIrmai – (while being together) my inability to cope with separation
kaNdu – seen (while observing changes in my body during our embrace, etc)
irangi – having compassion (considering she is very tender natured)
idhu thagAdhu ennAdha – not understanding/saying that this separation is unbearable
en neela mugil vaNNArkku – to the one who is having dark-cloud hued  form (but not showing compassion like such dark-clouds which rain water)
en solli – saying what words
yAn – me
sollugEnO – can tell? (still)
nal – venerable
nIrmai – her sustenance
ini – now onwards
avar kaN – to him
thangAdhu – will not be sustained
oru vAych chol – saying a word
nanneela maganRilkAL – beautifully blue colored love birds
nalgudhirO – will you help?
nalgIrO – will you not help?

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

While being together, emperumAn has seen my inability to cope with separation by observing my bodily changes during his embrace etc., and what words can be said to that dark-cloud hued emperumAn? Still, oh beautifully blue colored love birds! Can you tell him or not that I cannot sustain myself in separation? Here “avar” is used as parAngusa nAyagi‘s venerable way of calling emperumAn. In this pAsuram, the beautiful form of the gataka (AchArya) is also highlighted.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

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

  • en nIrmai – my nature, my tender form/heart.
  • kaNdu irangi idhu thagAdhu ennAdha – Instead of showing compassion on seeing my suffering, he left. Here a thamizh scholar asks bhattar “Should it not be ‘kEttu irangi‘ (having compassion on hearing my suffering) instead of ‘kaNdu irangi‘ (having compassion on seeing my suffering)?” bhattar (being an expert in thamizh grammar and literature) replies “When he relaxes the embrace, her body becomes pale out of separation”. The scholar again asks “Is it even possible?”.bhattar asks “Don’t you know thirukkuRaL 1187 ‘pullik kidandhEn‘  and kuRundhogai 399 ‘kAdhalar thoduvuzhi‘? Is that not sufficient reference?” [The scholar’s question is – since parAngusa nAyagi is singing in separation, emperumAn cannot see her suffering – but only can hear about her suffering. bhattar says that though the current situation is in separation, parAngusa nAyagi reminds him of the time when they were together when he was observing her suffering in a moment of separation].
  • en neela mugil vaNNarkku en solli yAn sollugenOemperumAn was so attached to her that even in separation she says “ennudaiyavan” (mine – owned by me). She says “What can I say to the one who left me?” When asked “Why are you saying like this?”,parAngusa nAyagi says “He did not show compassion even after seeing my sufferings. How do I expect him to show compassion on hearing my sufferings now?” When asked “When did he see your suffering?” parAnkusa nAyaki replies “While being together, when he takes his hand away from me, that part of my body will become pale out of sufferings in separation”.
  • kaNdirangi – Should he not know that I cannot sustain myself as he has seen me losing consciousness as soon as saying “eththiRam” ? [as in thiruvAimozhi pAsuram 1.3.1]
  • idhu – this state of mine – even she herself cannot fully express her state (which is beyond words).
  • en neela mugilvaNNarkku – one who has a dark-bluish complexion like a cloud. He showed his beauty and got me to become fully dependent on him. But this radiance is not seen in his heart [comparison with cloud is done for both bodily beauty and the generosity of cloud which rains over everywhere – here, parAngusa nAyagi says that emperumAn has beauty like cloud but does not have the compassion towards her]. AzhwAr himself says in thiruvAimozhi 8.9.5 “yAmudai Ayan than manam kal” (our cow-herd boy’s heart is made of stone). Initially giving up thinking “if he can leave me even after seeing my suffering, what is the use of sending a message?” later out of hope/desire, she starts sending the messenger again. This is like the behaviour of gOpikAs towards krishNa as explained in srI vishNu purANam 5.24.15 “athavA kim thadhAlAbhai: parA kriyathAm kathA | apyasau mAtharam dhrashtum sakrudhapyAgamishyathi ||” (If there is no use of speaking about him, let other matters be discussed. Would this krishNa not come to visit his mother at least once?) – here the gOpikAs are first saying he does not need us (so won’t talk about him, then out of hope expects his visit saying), but he would need his mother.
  • avar kaN thangAdhu – My life will only be sustained on/by you (who is my master). nampiLLai explains a similar conversation from srI rAmAyaNam between sIthA pirAtti and hanumAn (who is the messenger from srI rAma). sIthA pirAtti is upset with srI rAma for not rescuing her quickly. At that time hanumAn asks “But, if you are so attached to srI rAma, how have you sustained yourself thus far instead of immediately giving up your life?”.sIthA pirAtti replies as in srI rAmAyaNam sundhara kANdam 36.30 “na chAsya mAthA…“. nampiLLai explains this slOkam – perumAL showed all his love (like towards his father, mother et al) towards me. While he is searching for me if he finds me dead, he will be heart-broken like a thirsty person finding a broken pot (without water). That is why I sustained myself to protect him.
  • oru vAych chol – Just one word/phrase is sufficient. Like sIthA pirAtti said to hanumAn in srI rAmAyaNam sundhara kANdam 39.10 “…vAchA dharmamavApnuhi” (by conveying the message using the appropriate words to the illustrious srI rAma, so that he can console me while I am surviving, you become virtuous through speech).
  • nanneela maganRilgAL nalgudhirO nalgIrO – Both perumAL and you have dark-complexion. So, are the actions also similar (both trying to not help me)? Out of sorrow, she asks “will you help or not?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – avathArikai (Introduction)

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<< thaniyans

Based on mAmunigaL‘s and piLLai lOkam jIyar‘s avathArikai

sriya:pathi (srI mahAlakshmi’s husband), parmakAruNikan (one with immense mercy), sarvEswaran (emperumAn who controls everything), was being the object of complete enjoyment for those in nithya vibhUthi (srIvaikuNtam),

paramapadhanathan

but He saw that in leelA vibhUthi (the section of the universe that is for His playing where AthmAs spend time based on their karmas), where jIvAthmAs in the matter that is a mixture of three characteristics of sathva (tranquility), rajas (action/anger), and thamas (laziness/idleness), are spending time on activities that draw them more and more into samsAram (cycle of worldly existence) and are sucked in to that huge vortex and not finding the shore to climb out to, even though they are equally eligible to enjoy the nectar of happiness that is emperumAn which is enjoyed by nithyasUris (who are in srIvaikuNtam forever, who have not been affected by karmas);

emperumAn, feeling terrible about this, determined that He would alert them about their relationship with Him and save them out of the ocean of samsAram, and so in the beginning of kali yugA arranged for nammAzhwAr’s avathAram, and blessed him with unblemished inner knowledge (mayarvaRa mathinalam),

nammazhwar-madhurakavinammazhvAr – madhura kavi

… and nammAzhwAr, using that knowledge, was immersed in sarvEswaran’s true nature, form, characteristic, and wealth, and as it overflowed, to address that, he blessed the world with dhivya prabandham, and blessed the knowledge to madhurakavi AzhwAr.

Based on that, madhurakavi AzhwAr sang “mikka vEdhiyar vEdhaththin uL poruL niRkap pAdi en nujuL niRuththinAn” [kaNNinuN chiru thAmbu 9] (he explained the inner meanings of the vEdhas and made me understand its inner meanings), and (so), “thEvu maRRaRiyEn” [kaNNinuN chiru thAmbu 2] (do not know any, other than nammAzhwAr) (charama upAyam – final means, that is AchArya abhimAnam);

Later as sriman nAthamunigaL requested for those great meanings, nammAzhwAr crossed the limit of archai (vigraham/statue) and opened his divine mouth and gave all of the meanings and inner meanings to nAthamunigaL, and through him is how this sampradhAyam (culture/ways of srIvaishNavas) came to be.

nammazhwar-madhurakavi-nathamuninammazhwAr with madhurakavigaL and nAthamunigaL

So this chain of AchAryas giving advice and correcting the sishyas was available to His devotees; as emperumAn wished to propagate all these meanings and inner meanings to all the people in this world, the world which is of the nature that encourages ignorance, He commanded thiruvananthAzhvAn (Adhi sEshan), and so he descended into srIperumbUthUr; he learned all the sAsthras, and as told by dhEvap perumAL through thirukkachchi nambigaL he understood very well about the truth, ways, and goal; and through the compassion of periya perumAL, he was given full control to manage this world and srIvaikuNtam, and nurtured the sampradhAyam grown from nAtha/yAmuna muni by understanding the inner meanings of truth, ways, and goal, and was advising these to his close sishyAs like kUraththAzhwan, and was living in srIrangam.

ARu_vArthaidhEvapperumAL gave the six truths to emperumAnAr through thirukkachchi nambigAL

During that time, thiruvarangaththu amudhanAr, even though he was well versed in all the sAshthras, was not knowing about the sath-sampradhAyam (tradition as propagated through nathamunigaL as explained above). So, emperumAnAr due to his causeless mercy (nirhEthuka krupai) reformed him through kUraththAzhwAn; and amudhanAr surrendered to AzhwAn, who showed him emperumAnAr’s divine feet as the means, and so amudhanAr considered those divine feet as everything, and was immersed in them all the time; (thus kUraththAzhwan performed purushakAram/recommendation).

Koorathazhvan_In_Piratti_thirukkolam (Large)kUraththAzhwan in pirAtti (srI mahAlakshmi) thirukkOlam (attire)

As that experience of the mind was overflowing, the opportunity arose for amudhanAr to use the words to express his love, and also due to his extreme kindness that the other devotees need to get this meaning and knowledge and experience it easily, that knowledge overflowed as 108 pAsurams in the thamizh poem form of ‘kaliththuRai anthAdhi’, which included emperumAnAr’s divine name in each pAsuram; and so this was happily followed by the great preceptors as ‘prapanna gAyathri’ and so is being (mandatorily) recited every day with love by the prapannas (ones who are surrendered to emperumAn).

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)All pUrvAchAryas depicted as part of emperumAnAr’s divine thirumEni (form)

– – – – – – –

Translation by raghuram srInivAsa dAsan

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తిరుప్పళ్ళి యెళిచ్చి – 1 – కదిరవన్

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namperumal

పాశుర అవతారిక :

  • ఎంపెరుమాన్ ను ఆరాధించడానికి వచ్చిన దేవతలను, ఆళ్వార్ వారిని ఎంపెరుమాన్ ను మేల్కొలపమని అర్థిస్తున్నారని నఙ్జీయర్ వ్యాఖ్యానిస్తున్నారు.ఈ పాశురం ద్వారా శ్రీమన్నారాయణుడు అందరి దేవతలకు మరియు ఆరాధించే వారికి ఆరాధించడం లో అత్యున్నతుడని/సర్వోన్నతుడని /పరతత్వం అని స్థాపన చేస్తున్నారు .
  • సూర్యభగవానుడు కేవలం బాహ్యాంధకారాన్ని పోగొట్టగల సామర్థ్యం కలవాడు, కాని శ్రీమన్నారాయణుడు మాత్రమే అంతర్గత అంధకారాన్ని(అఙ్ఞానం)నిర్మూలించే సామర్థ్యం కలవాడు అని పెరియవాచ్చాన్ పిళ్ళై నిర్థారణ చేస్తున్నారు. అఙ్ఞానం తొలగినదని  మరియు ఎంపెరుమాన్ తాము మేల్కొని తనను  ఆరాధించడానికి వచ్చిన దేవతలను,రాజులను మొదలైనవారిని కటాక్షించుమని   ఆళ్వార్  ప్రార్థిస్తున్నారు.

కదిరవన్ కుణైదిశై చ్చిగరం వన్దణైందాన్
కనైయిరుళ్ అగన్ఱదు కాలైయం పొళుదాయ్
మదు విరిందొళుగిన మామలర్ ఎల్లాం
వానవర్ అరశర్గళ్ వన్దు వన్దీండి
ఎదిర్ దిశై నిఱైందనర్ ఇవరొడుమ్ పుగుంద
ఇరుంగళిర్ ఈట్టముమ్ పిడియొడుమురశుం
అదిర్ దలిళ్ అలై కడల్ పోన్ఱుళదు ఎంగుం
అరంగత్తమ్మా! పళ్ళియెళుందరుళాయే
ప్రతిపదార్థం 

అరంగత్తమ్మా= హే ప్రభూ! శ్రీరంగమున శయనించిన దేవాదిదేవా
కదిరవన్= సూర్యుడు
కుణైదిశై=తూర్పు దిశ
చ్చిగరం=శిఖరం పై (ఉదయగిరి పైన )
వన్దణైందాన్= తన స్థానంలోకి వచ్చినాడు
కనైయిరుళ్ = గాఢాంధకారం(రాత్రి సమయపు)
అగన్ఱదు= నశించినది
అం= అందమైనది
కాలై పొళుదాయ్ = ఉదయమే చేరుకున్న
మామలర్    ఎల్లాం= ఉత్తమ/ విశేషమైన పుష్పములు
విరిన్దు= వికసించిన
మదు ఒళుగిన= విరివిగా తేనె తో నిండిన
వానవర్= దేవతలు
అరశర్గళ్= రాజులు
వన్దు వన్దు =తొందరగా వచ్చి ఒకరినొకరు తోసుకుంటున్నారు
ఈండి= గుంపులుగా
ఎదిర్ దిశై = భగవానుని దివ్యమైన దృష్ఠి ప్రసరించు దక్షిణదిశ
నిఱైందనర్=  అంతటా నిల్చోవడం వల్ల నిండిపోయినది
ఇవరొడుమ్ పుగుంద=వారితో పాటు వచ్చి చేరిన
ఇరుంగళిర్ ఈట్టముమ్= మగ ఏనుగుల గోష్ఠి/గుంపు  (దేవతల మరియు రాజుల వాహనములు)
పిడియొడు= ఆడ  ఏనుగుల గోష్ఠి
మురశుం = సంగీత వాయుద్యాలు
అదిర్ దలిళ్= ఆ గుంపుల వల్ల పెద్ద శబ్దం ఉత్పన్నమవుతున్నది
ఎంగుం=అంతటా
అలై కడల్ పోన్ఱుళదు = అలలు.సముద్రపు తీవ్రమైన తరంగముల వల్ల వచ్చు శబ్దం
(ఆదలాల్)పళ్ళియెళుందరులాయే=(కవున) మీరు మేల్కొని మమ్ములను కటాక్షించుము

సంక్షిప్త అనువాదం:

శ్రీరంగమున శయనించిన దేవా! సూర్యుడు  ఉదయగిరిన ఉదయించి రాత్రి యొక్క గాడాంధకారాన్ని పోగొడుతున్నాడు. ప్రసన్నమైన ఉదయం ఆసన్నమైనది, పుష్పముల నుండి మధువు కారుచున్నది. మీ దృష్ఠి ప్రసరించు  దక్షిణం వైపునకు  దేవతలు మరియు రాజులు ఒకరినొకరు తోసుకుంటు గుంపులు గుంపులుగా సన్నిధికి వచ్చిచేరిరి. ప్రాంగణమంతా నిండి పోయినది. వారందరు  ఆడ మగ ఏనుగుల సమూహముతో(తమ తమ వాహనలు)‌ సంగీత వాయిద్యములతో కూడ వచ్చి చేరిరి. ఆసక్తిగా మరియు ఉత్సాహముగా ఎదురుచూస్తు వారి గోల మరియు వాయిద్యాల శబ్దం సముద్ర ఘోషను పోలి  నలుదిశలా ప్రసరిస్తున్నవి .   ఇక్కడ సమావేశమైన వారందరి కోసం  మీరు మేల్కొనికటాక్షించుము.

నఙ్ఞీయర్ వ్యాఖ్యానములోని ముఖ్యవిషయాలు:

  • పెరియాళ్వార్ తిరుమొళి 4.1.1 “కదిరాయిరం ఇరవి కలందెరిత్తాళ్ ఒత్త నీళ్ ముడియన్”- భగవానుని దివ్య శిరస్సు వేయి సూర్యుల కాంతితో స్వతహాగా ప్రకాశిస్తుంది.  శ్రీరంగనాథుని పాదపద్మములు ఉన్న దిశయగు తూర్పున సూర్యోదయం అగును. కావున ఇరు దిశలయందు భగవానుని తేజస్సు ప్రకాశంగా వెలుగుతుంది.
  • ప్రాతః కాలము విశేషముగా ఎంపెరుమాన్ ను ధ్యానించుటకు చాలా శుభప్రదమైన సమయం.
  • దేవతలు మరియు రాజులు(అహంకార భూతులగు)తమ తమ క్షుద్రమైన కోరికలను నెరవేర్చుకోవడానికి ఎంపెరుమాన్ సన్నిధికి చేరుతారు.
  • శ్రీరంగనాథుడు ఉభయవిభూతి నాథుడిగా(పారలౌకిక /ఆధ్యాత్మిక మరియు భౌతిక/లౌకిక లోకాలని నియమించేవాడు)   స్వతాహాగా కీర్తంపబడుతున్నాడు. ఆళ్వార్ తమను అనయన గతికునిగా భావిస్తున్నారు- దీనర్థం భగవానుడే తప్ప మరేతరులు తమకు రక్షకులు/శరణ్యులు  కారని.

పెరియవచ్చాన్ పిళ్ళై వ్యాఖ్యానములోని ముఖ్యవిషయాలు:

  • దినమును వెలుగు పరచుటకు పరిచారకుడు/దాసుడు ఎలాగైతే దీపమును తీసుకవస్తారో అలాగే మీరు మేల్కొనిన సూర్యుడు తనంతట తాను తన కిరణములను ప్రసరింపచేస్తాడు.  ఇది సూర్యుడు మీకై చేయు చిన్న కైంకర్యము. మీ దర్శనము మరియు కటాక్షమునకై తానుకూడ తూర్పున ఉదయిస్తున్నాడు. “బిషోదేతి  సూర్య”- అని తైత్తరీయోపనిషధ్ లో చెప్పినటుల  సూర్యుడు మీ భయముతో సరైన సమయమందు తన విధిని నిర్వర్తిస్తున్నాడు.
  •  పరాశరస్మృతి యందు”బ్రాహ్మే ముహూర్తం చ ఉత్తాయ చిన్తయేత్ ఆత్మానో హితమ్/ హరిః హరిః హరిః ఇతి వ్యాహరేత్ వైష్ణవః  పుమాన్” (వైష్ణవుడు తెల్ల వారుజామునే (దాదాపు 4గం||)లేచి  తన ఆత్మోజీవనమునకై ధ్యానము చేయ వలెను). హరి నామమును ముమ్మారు ఉచ్ఛరించాలి). తిరుప్పావై 29వ పాశురంలో “శిత్తుం శిరుకాలే వన్దున్నైచేవిత్తు”(తెల్లవారు జాముననే నిన్ను ఆరాధించుటకు వచ్చినాము)
  • శ్రీరంగనాథుడు తన దేవేరి అయిన శ్రీరంగనాయకి తో ఏ ఎడబాటులేక తన నివాసస్థలమగు శ్రీరంగ దివ్యదేశమున వేంచేసినాడు, మగగజము తన సహచరము(ఆడ గజం)తో ఈ దివ్యదంపతులను సేవించడానికి వచ్చినవి.

అడియేన్ నల్లా శశిధర్ రామానుజదాస

Source: http://divyaprabandham.koyil.org/index.php/2014/12/thiruppalliyezhuchchi-1-kathiravan/

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thiruvAimozhi – 1.4.3 – vidhiyinAl pedai

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Full series >> First Centum >> Fourth decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

Seeing that emperumAn is thinking “one has to experience the result of one’s sins surely”, AzhwAr requests through some swans to emperumAn “May be chinthayanthi could have exhausted her sins by experiencing [acute suffering in separation from krishNa], but my sins are far too much that they cannot be exhausted by experiencing the results”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAngusa nAyaki requests some swans which have better conduct and purity than the cuckoos to go as messenger to emperumAn who made her fully dependent on him.

Highlights from periyavAchchAn piLLai‘s introduction

In this third pAsuram, parAngusa nAyaki requests some swans to inform emperumAn “If my sins are not eliminated by your mercy, they cannot be exhausted by experiencing the results as well”.

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

Similar to nanjIyar‘s introduction.

pAsuram

விதியினால் பேடை மணக்கும் மென்னடைய அன்னங்காள்
மதியினால் குறள் மாணாய்  உலகு  இரந்த கள்வற்கு
மதியிலேன் வல்வினையே மாளாதோ என்று , ஒருத்தி
மதியெல்லாம் உள் கலங்கி மயங்குமால் என்னீரே

vidhiyinAl pedai maNakkum mennadaiya annangAL
madhiyinAl kuRaL mANAy ulagu irandha kaLvarkku
madhiyilEn valvinaiyE mALAdhO enRu oruththi
madhiyellAm uL kalangi mayangumAl ennIrE

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

vidhiyinAl – out of great fortune (unlike me who is alone)
pedai – with the female swan
maNakkum – enjoying the union
mennadaiya annangAL – swans which have tender steps (due to their enjoying)
madhiyinAl – with great intelligence (fulfilling indhra’s desire and preserving mahAbali’s generosity)
kuRaL – vAmanan – dwarf
mANAy – celibate boy
ulagu – the world
irandha – stood begging (showing small feet and measuring with huge feet in the guise of begging)
kaLvarkku – kruthrima – for the cheat/falsifier
madhiyilEn – me who is ignorant (about his cheating ways)
valvinaiyEyO – those sins (which cannot be exhausted by experiencing the results)
mALAdhu enRu – thinking that they are not destructible  (like destroying the sins of chinthayanthI etal)
oruththi – one girl
madhi ellAm – her intelligence (that was given by you)
uL kalangi – being bewildered totally
mayangum – losing consciousness
ennIr – please go and tell him

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

Oh swans who out of great fortune of being with your female companions having tender steps (conduct)! emperumAn assumed the disguise of a dwarf celibate boy and stood begging for the world, as a cheat. I am an ignorant girl who is unable to understand his acts and my mind is totally bewildered and losing consciousness – please go and tell him this. “oruththi” (a girl) will make him realise exactly who it is (since he knows who would be in this state). Through this pAsuram, the glories of gatakas (AchAryas) with respect to their tender (perfect) conduct of gently dealing with each other and their greatness are revealed.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

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

  • vidhiyinAl – vidhi is explained in different ways:
    • vidhi as sAsthram, and parAngusa nAyaki say “since you are having union according to sAsthram, you are not separated from each other. But I am trying to have union with him (without being married) – that is why I am separated”.
    • vidhi as bhAgyam (fortune) – you are being together due to your fortune or it can be said as my fortune.
      • swans’ fortune – Being together with one’s lover is the result of one’s puNyam (virtues) and being separated is the result of one’s pApam (vices).
      • parAnkusa nAyaki‘s fortune – When srI rAma was searching for sIthA pirAtti, he met sugrIva who had also lost his wife, kingdom etc. srI rAma ensured that sugrIva was well settled – then only he started to remedy his own sufferings.  So, should parAnkusa nAyagi also not be happy for the swans being together? For ones who are compassionate, sufferings of others are more important than their own sufferings. I am fortunate to not have to unite you with your spouse before going towards my lord.
  • pedai maNakkum – Being together with the female companion – satisfying the desires of the female companion.
  • mennadaiya annangAL – Are you going to get my desires fulfilled with such tender walk/steps? As explained in srI rAmAyaNam kishkinthA kANdam 33.37 “sA praskalanthI…” (the famous thArA arrived with a staggered walk…). nampiLLai beautifully explains the whole slOkam here. When sugrIva was enjoying with thArA after vAli was vanquished, and forgetting to help srI rAma as committed, srI rAma sends lakshmaNa to check on him. lakshmaNa arrives there with great fury on sugrIva’s attitude. Hearing lakshmaNa’s roar at the entrance, sugrIva trembles, realises only thArA can pacify him and sends her to lakshmaNa. That famous thAra comes out as it is after enjoying sensual pleasures with sugrIva with a staggered walk, blurred vision due to consumption of alcohol, with her dress in irregular manner. She, who looks like a beautifully bent creeper, approaches lakshmaNa. nampiLLai says thArA has a motherly affection towards lakshmaNa [this is based on kambar’s view too], so just like a mother would at times appear in front of the child in “not so perfect” condition casually, thArA approached lakshmaNa. Similarly, parAngusa nAyagi also thinks that the swans with their beautiful and tender steps, would convince emperumAn and fulfil her desire.
  • madhiyinAl – Unlike rAvaNa who had to be destroyed, mahAbali had a good quality named audhAryam (generosity). indhran lost his kingdom. Both of them should be satisfied – so, emperumAn who is glorified in srI rAmAyaNam yudhdha kANdam 21.8 as “gOsahasra pradhAthAram” (After gifting thousands of cows in charity…) – the one who has hands which are greatly known for their generosity – decided to beg. That was emperumAn‘s intelligence.
  • kuRaL – When a huge quantity is condensed into a small quantity (like milk boiled to get guava which is too sweet), so it can be easily enjoyed.
  • mANAy – the form of  a brahmachAri (a celibate boy) who is equally smiling to people who arehappily giving alms and others who are shutting the door on him while begging for alms.
  • ulagu irandha – Begged the world that was created by his own sankalpam (divine will).
  • kaLvarkkuthirumAlai ANdAn explains this as a “cheat”. emperumAnAr explains it as “one who did something to accomplish something else”. emperumAnAr‘s explanation is based on AzhwAr’s thinking that “He cheated mahAbali to attract me”, since he himself said previously (1.3.10) “perunilam kadandha nalladippOdhu” (this divine lotus feet which measured the huge world). AzhwAr‘s nature is such that whatever emperumAn does, he will always be attracted to emperumAn only. He says in thiruvAimozhi 5.3.5 “ulagam koNda adiyan aRivarumEni mAyaththanAgilum kodiya ennenjam avan enRE kidakkum” (Though he grabbed the world (from mahAbali) and his forms are difficult to grasp, my heart will always be for him) and in thiruvAimozhi 5.4.10 “anRorugAl vaiyam aLandha pirAn vArAnenRu onRorugAl sollAdhu ulagu” (the (people in the) world are not even saying that the   emperumAn who once measured the world will not come for you). thirumangai AzhwAr also says in periya thirumozhi 9.4.2 “munnam kuRaLuruvAy mUvadi maN koNdaLandha mannan saridhaikkE mAlAgi ponpayandhEn” (my bodily complexion changed out of great love for emperumAn on hearing the history of emperumAn becoming a dwarf, begging for three feet of land and measuring the worlds). All AzhwArs are thus attracted to emperumAn‘s vAmana avathAram.
  • madhiyilEn – ignorant. I should have simply requested him when he was leaving – I was not even intelligent to do that.
  • valvinaiyE mALAdhO – parAngusa nAyagi is called dhIrga chinthayanthI. chinthayanthI was a gOpi [cow-herd girl] who was once caught in a situation at her house where her in-laws were at the hallway. She heard the notes of krishNa playing on the flute and wanted to go to him at once (but she could not go past her in-laws sitting the hallway). Her virtues were exhausted by constant/deep meditation of krishNa at that moment. Her vices were exhausted by suffering in separation and not being able to leave at once. Since puNyam/pApam were nullified, she at once gave up her body and reached paramapadham.  But AzhwAr goes through these emotions repeatedly and constantly – that is why he is glorified as dhIrga chinthayanthI.
  • oruththi – a girl. How will emperumAn know that it is about parAngusa nAyagi? Like a deer is hunted down by a hunter’s bow, and if the hunter had been told “in such and such place, a deer was hunted down”, the hunter will easily identify that it was his hunt – similarly, emperumAn will know that only parAngusa nAyagi will be suffering so much in separation.
  • oruththi – most distinct . She is different from samsAris (who are simply focused on material aspects), nithaysUris (who never have separation from emperumAn) and other AzhwArs (because they are nammAzhwAr‘s avayavam (parts)).
  • madhi kalangi -Tell him that she is bewildered. He will say “even if her knowledge is diminished, I have given her (special) knowledge”.
  • madhiyellAm kalangi – He will say “With the knowledge I gave, she will wait for me to come and protect her”. Tell him “Since you gave that knowledge which made her understand you, it became the cause to become bewildered”. He will ask “She may have some confusion. But would she be totally confused since this is pure knowledge given by me?”
  • madhiyellAm uL kalangi – Tell him “The unblemished knowledge you gave is totally lost in her and she is fully confused”.
  • mayangumAl – Hearing that, he may say “Oh! Is that so? I will give her knowledge when I go there”. If you say “she has already died”, he may think “What is the use of going there if she has died?” So, tell him “She will die soon if you don’t go”.
  • ennIrE – You do your duty of informing him – if he does not come it will be his fault. When he hears your tone, he will understand my suffering and come to me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – thaniyans

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

Full Series

vyAkyAnam for thaniyans  (invocations) – by piLLai lOkam jIyar

1st thanyan (invocation)  – by vEdhap pirAn bhattar:

munnai vinai agala mUngil kudi amudhan
ponnam kazhar kamalap pOdhu iraNdum – ennudaiya
chennikku aNiyAgach chErththinEn then pulaththArkku
ennuk kadavudaiyEn yAn

Listen

aVathArikai (introduction)

(adiyEn) wore in my head, as a decoration, the two beautiful divine lotus feet of amudhanAr of mUngil kudi; (so) as my accumulated karmas are decimated, why would adiyEn be answerable to the yaman, etc., of the south side?

NoToYaman

vyAkyAnam

  • munnai vinai agala – All my ever-accumulated good and bad karmAs due to good and bad deeds, are removed – how?  due to amudhanAr’s thiruvadi (lotus feet) was set in my head.
  • mUngil kudi amudhanperiyAzhwAr said ‘vEyar thangaL kulam’, and amudhanAr is said to be  belonging to ‘mUngil kudi’.
  • pon am kazhal kamalp pOdhu iraNdumamudhanAr’s two divine lotus feet that makes us to be longed for, and which Is beautiful,
  • ennudaiya chennikku aNiyAgach chErththinEn – For his (amudhanAr’s) head the decoration is rAmAnujar’s lotus feet (105th pAsuram); for me amudhanAr’s lotus feet.
  • chennikku aNiyAgach chErththinEn – placed in my head as a decoration.
  • Like said by “chemmA pAdha paRputh thalai chErththu” [thiruvAimozhi 2-6-1]. There it is a prayer/request; here it is an accomplishment/success.
  • then pulaththArkku – yaman and his servants at yamapuram.
  • ennuk(u) kadavu udaiyEn – why would I be responsible for experiencing the fruits of good and bad karmas? Since my karmas have gone, there is no experience of its fruits. So there is no interaction between me and those who give me to experience the fruits of karmas. Like there is no connection between nectar and poison, there is no connection between those who are related to thiruvarangaththu amudhanAr’s divine feet, and those in the south side (yaman and his servants).
  • yAn – adiyen, who decorated my head with amudhanAr’s divine lotus feet.

 ——–

2nd thaniyan (invocation) – by vEdhap pirAn bhattar:

nayam thaRu pEr inbam ellAm pazhudhu enRu naNNinar pAl
sayam thaRu kIrthi irAmAnusa muni thAL iNai mEl
uyarndha guNaththu thiruvarangaththu Ongum anbAl
iyambum kaliththuRai anthAdhi Odha isai nenjamE

Listen

avathArikai

Dear mind! Please agree to recite the rAmAnusa nURRanthAdhi that is made of kaliththuRai anthAdhi (grammar for a form of thamizh poetry), created by thiruvarangaththu amudhanAr who is having ever growing bhakthi (devotion) towards rAmAnujar who has got the greatness of getting victory to those who reached him and followed based on his advice that the enjoyment given by the senses are useless, and kept their minds away from it.

vyAkyAnam

  • nayam tharu(m) pEr inbam ellAm – The bliss that comes from enjoying the pleasures of senses. ‘nayam’ – vishayam – object of senses. Like said in ‘nANAmai naLLEn nayam [mudhal thiruvanthAdhi 63], here also it is talking about the pleasure of senses like sound, taste, etc. (shabhdhAdhi). Even though they provide low level pleasure, it says ‘pEr inbam’ (higher level bliss) as per the opinion of the illiterate.
  • naNNinar pAl – In the matter of those who reached the support of (emperumAnAr)
  • pazhudhu enRu – after inquiring that these are to be gotten rid of
  • sayam thaRu keerthi irAmAnusanemperumAnAr would help them achieve victory (out of) the samsAram. It is AzhwAn and amudhanAr who left the lowly pleasures and reached emperumAnAr. And amudhanAr said “akkAdhal aLaRRil azhundhum en Aviyai vandhu eduththAn‘ [42] to imply emperumAnAr saved him from lowly pleasures. Also, “kAmAdhi dhOsha haram Athma padhAshrithAnAm rAmAnujam yathipathim” [yathirAja vimsathi 1]. This is the greatness of emperumAnAr, getting us victory. Like said in “sayap pugazhAr” [thiruvAmozhi 3-1-11].
  • irAmAnusa muni thAL iNai mEl … – It is asking the mind to recite the prabandham that was created as a vAchika kainkaryam (service through words/speech) towards rAmAnujar’s two divine feet. That is clear from how it is the main topic of the prabandham as set in the beginning, middle, and end of the prabandham, so to emphasise this aspect – ‘irAmanusan charaNAravindham’ [1], ‘ramAnusan than iNai adi’ [50], and ‘rAmAnusan adip pU mannavE’ [108] – all mentioning emperumAnAr’s divine feet.
  • uyarndha guNam – Unlike others, the character of being involved in charama parvam (last level/stage) of being subservient to AchAryan.
    • When there is difficulty in this world in finding people devoted to emperumAn, it is very rare to find those who are immersed in AchAryan’s well-being and sing praises on him, so (author of thaniyan is) praying his mind to agree to recite rAmAnusa nURRanthAdhi. Could say – since there is nobody to be found to listen to this request, he is requesting his mind itself.
    • Or, it is also recited as “nayam thaRu pEr inbam ellAm pazhudu inRi naNNi nam pAl sayam thaRu kIrthi irAmAnusa muni” – that is, as we considered all the enjoyments to be emperumAnAr only and so reaching him for his support, he would give victory for us from the samsAram.
    • Or, it could be attributed to emperumAnAr that he ignored the lowly pleasures as – ‘nayam tharu pEr inbam ellAm pazhudhu enRu’. (naNNi) – he surrendered to nArAyAnan. (nanpAl) – having good characteristics – that surrending to emperumAn is considered by emperumAnAr as the goal. (sayam thaRu kIrthi irAmAnusan) – not only for himself, even those who surrendered to emperumAnAr are able to win the samsAram by his help.

 – – – – – –

3rd thaniyan – by vEdhap pirAn bhattar

sollin thogai koNdu unadhu adippOdhukkuth thoNdu seyyum
nal anbar Eththum un nAmam ellAm enRan nAvin uLLe
allum pagalum amarumpadi nalgu aRu samayam
vellum parama irAmAnusa idhu en viNNappamE

Listen

avathArikai (introduction)

Oh rAmAnuja who won over the other six philosophies! As the dear disciple thiruvarangaththu amudhanAr performs vAchika kainkaryam to your divine feet by keeping in his mind the (108) pAsurams created with beautiful words, adiyEn plead that such name of yours (from these 108 pAsurams), be also set in my tongue at all times – day and night.

vyAkyAnam

  • sollin thogai koNdu – deciding on the way of doing the prabandham; or, using the union of words,
  • unadhu adippOdhukku – to dhEvarIr’s divine lotus feet
  • thoNdu seyyum – he (amudhanAr) creates the poems (pAsurmas) as a vAchika kainkaryam
  • nal anbar Eththum – amudhanAr who is ananyaprayOjana bhakthi yukthar (~devoted to you without expecting any other benefits);   anbar – one having bhakthi towards emperumAn; nal anbar – one having bhakthi towards AchAryan. Or, including amudhanAr all the devotees of rAmAnujar – then ‘sollin thogai’ would mean collection/group of words having rAmAnujar’s divine name.
  • un nAmam ellAm – all the divine names that he/they recite due to the ecstasy based on bhakthi; since there is only one name that is rAmAnujar, the plural form ‘names’ here is to be taken as all the pAsurams of this prabandham having the name of rAmAnujar.
  • endhan nAvin uLLE – inside the tongue of me who is eager to recite such divine names
  • allum pagalum amarumpadi nalgu – Like said in “naL iruL aLavum pagalum nAn azhaippan” [periya thirumozhi 1-1-5] (will say day and night the name of nArAyaNa) , please help to have your name set in me whether day or night.
  • aRu samayam vellum parama – oh the great, who won over all other six philosophies; this is same as what amudhanAr says in a pAsuram here ‘kURum samayangaL ARum kulaiya’ [46].
  • irAmAnusa – the name having four letters/syllables, bigger than the name of nArAyaNa, please help for all your names to stay in my tongue, whether day or night. {amudhanAr sang in this prabandham ‘iravum pagalum vidAdhu endhan sidhaiyuLLE niRaindhu oppaRa irundhAn” [47] (emperumAnAr is there is my mind day and night …); if we are able keep his divine name in our tongue day and night, then he would fill our minds day and night?}
  • idhu en viNNappamE – this is my plea.

 – – – – – –

4th thanyan – by sOmAsiyANdAn

ini en kuRai namakku emperumAnAr thirunAmaththAl
muni thandha nURRettuch chAviththiri ennu nuNporuLaik
kani thandha chenjchol kaliththuRai anthAdhi pAdith thandhAn
punithan thiruvarangaththu amudhAgiya puNNiyanE

Listen

avathArikai (introduction)

With us having the essence of sAvithri manthra which itself can be said as the essence of all the vEdhas, which could be suitably named as prapanna gAyathri, with all the one hundred and eight pAsurams having the divine name ‘rAmAnujan’, that is provided to us which is a great help of amudhanAr, there is no deficiency for us in this and the other world.

vyAkyAnam

  • ini en kuRai namakku – there is no loss – in this world we say the divine name of rAmAnujan – ‘solappugil vAi amudham parakkum – rAmAnusan enRu solluminE’  (43) said amudhanAr – in amudhnAr’s mouth, the amudham (nectar) would secrete upon saying his name. (or the nectar that are the granthams that came from rAmAnujar); Since his name helps in getting mOksham, there is happiness not only in this world but in that world also. So, what worry is there for us hereafter?  AraNya kANdam – lakshmaNa mentions to rAmA that he wonders how bharathan tolerates the cold sarayu river when taking bath in the wee hours; this makes rAmA forget himself and he talks of even going back to ayOdhya to care of bhArathA. He asks lakshmaNA to talk more about “bharathan the chief of ikshvAku”. So rAmA’s opinion is that it is like a nectar (amudham) to talk about rAmA’s brother (anujan), bharathan.  He (emperumAnAr) is also rAma anujan! Talking about him also is sweet and so helps us in this world.
  • emperumAnAr thiru nAmaththAl – The author of this thaniyan, sOmAsiyANdAn loves to use the name ‘emperumAnAr’, hence he says that name in this thaniyan instead of saying rAmAnusar. “sOmAsiyANdAn ’emperumAnAr’ enRAl thirunAmam niRam peRumAp pOlEyum’ [eedu for thiruvAimozhi 6.5.7] (the name ’emperumAnAr’ gets its full meaning when it is said by sOmAsiyANdAn). There is an issue with emperumAn’s divine name – it helps to tie us in the samsAram as well; but emperumAnAr’s divine name does not have that problem since it helps us only in getting mOksham.
  • muni thandha – sarvEswaran is referred to as ‘muni’ – root from manana shIla: – as emperumAn thinks deeply about helping the AthmAs. After creating brahmA, He first gave him gAyathri manthra with praNavam, and then the vEdhas. That manthra is recited 108 times. Its inner meaning is praNavam – it consists of a (அ) – for emperumAn, u (உ) for pirAtti (one who connects/recommends), and ma (ம) – devotees. u is also udaiyavar who connects/recommends. emperumAn likes his adiyAr’s (devotee) name more than His name – this prabandham recites rAmAnujar’s name 108 times in the 108 pAsurams.
  • Now, by thathsavithurvarENyam it talks about nArAyANan in the solar world; He gave sAvithri mathra and removed the darkness of this world through the sun; rAmAnujar is rAmAnuja divAkarar (sun that is rAmAnujar) who removes the darkness from our minds.
  • The essense of thirumanthram is sEshathvam (subservience) to His adiyArs.
  • ‘nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai’ [periya thirumozhi 8-10-3] (~ learning the thirumanthram, I became subservient to your devotees).
  • kali thandha senjchol . . . – kali: smartness/power – here the prabandham gave us the divine names.
  • senjchol – sweet words. spoken words that are congruent with the thoughts and actions. This is how eedu explains senjchol in thiruvAimozhi 10.6.11 as well. So, it can be concluded that all the three senses are in union when we recite the prabandham rAmAnusa nURRanthAdhi.
  • kalith thuRai anthAdhi – in the thamizh poetry form of ‘kalith thuRai’.
  • senjchol kalith thuRai anthAdhi – anthAdhi makes it is easier to know the next pAsuram. (last part of previous pAsuram becomes first part of current pAsuram and so on).
  • pAdith thandhAn – amudhanAr gave this for the future generations (us) to enjoy and immerse in the glories of rAmAnujar.
  • punidhan – amudhanAr who is pristine; the pristine way in which he gave us this prabandham; will make the opposite type of people to become pristine; amudhanAr praises the punidhan who praises Lord parasurAma [56].
  • thiruvarangaththu amudhAgiya puNNiyanE – Virtuous thiruvarangaththu amudhanAr.irAmAnusan mikka puNNiyanE’[91] – virtue that came from the great virtuous emperumAnAr.

pAsuram words are to be arranged as – virtuous thiruvarangaththu amudhan gave us the kaliththuRai anthAdhi using the names of emperumAnAr, so what problems do we have from now on?

This thaniyan is recited in thirunArAyaNapuram temple only.

pillailokam-jeeyarpiLLai lOkam jIyar

– – – – –

Translation by raghuram srInivAsa dAsan

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rAmAnusa nURRanthAdhi

Published by:

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

rAmAnusa nURRanthAdhi (spelt as irAmAnusa nURRanthAdhi in thamizh) is written by thiruvarangaththu amudhanAr, about the glories of SrI rAmAnujar and how he is devoted to AzhwArs and his AchAryas. It also includes the glories of thiruvarangaththu amudhanAr’s AchAryan kUraththAzhvAn and his dear relationship with rAmAnujar.

e-book – https://1drv.ms/b/s!AiNzc-LF3uwygw4OFWGknpObQsQD

irAmAnusan adip pUmannavE (Let SrI rAmAnuja’s lotus feet decorate our head constantly – last pAsuram of this prabandham)

thiruvarangaththu amudhanArthiruvarangaththu amudhanAr

Audio

For nAlAyiram (4000 dhivya prabandham), kaNNinuN chiruth thAmbu is set out to glorify nammAzhwAr; similar to that, rAmAnusa nURRanthAdhi is set out to glorify emperumAnAr.

thiruvarangaththu amudhanAr’s avathAram is on panguni hashtham, at SrIrangam, kumArar of aNi arangaththu amudhanAr, from the family of ‘mUngil kudi’.

He wrote this prabandham during the lifetime of rAmAnujar itself, and he got it approved by rAmAnujar. thiruvarangaththu amudhanAr got the permission from emperumAnAr to write this prabandham and started the work; and when seated in thennanchOlai thirumaNdapam (a maNdapam in a garden) near adaiyavaLaindhAn thirumaNdpam, and when he was about to write the last 3 pAsurams, emperumAnAr arrived there. So amudhanAr stood up out of respect and recited the last 3 pAsurams. After the prabandham was published, kUraththAzhwAn decided that for this prabandham let there be three sARRu pAsurams (pAsurams recited twice during completion – whereas for other dhivya prabandhams it is only two last pAsurams) in remembrance of this incident, and from then on this has been the norm.

Once during a sapthAvaraNam (the day after thIrthavAri during brahmOthsavam), namperumAL asked emperumAnAr not to join the dhivya prabandham gOshti, and He ordered that none of the instruments be played during the procession in the thiruvIdhi (streets), and He asked for SrIvaishNavas to recite this rAmAnusa nURRanthAdhi and enjoyed it so (this continues even today in SrIrangam periya kOyil where during sapthAvaraNam except at the junction of thiruvIdhi the instruments are not played during namperumAL’s procession – this is in remembrance of the above heart-melting incident). And rAmAnusa nURRanthAdhi has been included as end part of iyaRpA and is recited as the last prabandham in 4000 dhivya prabandham. And it is not recited during anadhyayana kAlam similar to that for 4000 dhivya prabandham.

This prabandham is set such that each pAsuram mentions the divine name of rAmAnujar, and consists of 108 pAsurams – so the author has created it to serve as ‘prapanna sAvithri’ (gAyathri for prapannas), to be recited every day by SrIvaishNavas so that we say emperumAnAr’s name 108 times every day.

periya jIyar (maNavALa mAmunigaL) has written short explanations (urai), and piLLai lOkam jIyar has provided detailed vyAkyAnam, for this prabandham.

This vyAkyAnam was initially published by collecting it from palm-leaf scrolls during the year of 1891. After that it was re-published only in 1999! It is like each pAsuram did a penance for one whole year, totaling 108 years, in order to reach us!! So it is very important for each SrIvaishNava to hear/read the vyAkyAnam of rAmAnusa nURRanthAdhi.

vaibhavam (Glories)

About the translation

An attempt is made here to translate in English the vyAkyAnam of rAmAnusa nURRanthAdhi – or at least parts of vyAkyAnam of each pAsuram.

For this translation, adiyOngaL (we) will be perusing the following invaluable sources.

  1. SrIvaishNavaSrI’s (www.srivaishnavasri.com) publication of “thiruvarangaththamudhanararuLichcheidha irAmanusa nURRanthAdhi mUlamum, idhaRku periya jIyar aruLich cheydha uraiyum, piLLailOkAchArya jIyar aruLich cheidha vyAkyAnamum”.
  2. AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarthy rAmakrishNa iyangAr’s “irAmAnusa nURRanthAdhi amudha virundhu ennum virivurai” (virivurai : detailed explanation).
  3. Other sources like dictionary for samskritha / thamizh words were used.

With the blessings of asmadh AchAryan, AzhwAr, emperumAnAr, and jIyar we shall proceed with the translation. We invite you to come in and immerse yourself in the divine meanings of this wonderful and essential prabandham.

– – – – – –

Translation by raghuram SrInivAsa dAsan

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