Monthly Archives: July 2015

thiruvezhukURRirukkai – 6

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

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1-2-3-4-5-6] 5-4-3-2-1 – 1-2

aimpulan agaththinuL seRuththu
nAnugudan adakki mukkuNaththu iraNdavai agaRRi
onRinil onRi ninRu
Angu iru piRappu aRuppOr aRiyum thanmaiyai

Word by word meanings

aimpulan agaththinuL seRuththu – (without letting roam around onto other bad influences outside) they control the five senses to stay inside
nAngu udan adakki – eating, sleeping, fearing, enjoying other pleasures – are the four things they nullify
mukkuNaththu – out of the three characteristics, sathvam, rajas, and thamas
agaRRi – they avoid
iraNdu avai – rajas and thamas
onRi ninRu – and stay involved
onRinil – only in sathva guNam;
Angu – by such a bhakthi yOgam
iru piRappu aRuppOr – upAsakars (worshipers/followers who use their own efforts) avoid two types of births,
aRiyum thanmaiyai – You are of such a nature that they can reach You (by their own efforts as the means).

Simple translation

In the previous phrase thirumangai AzhwAr started talking about those who try by their own efforts to reach emperumAn. It talked about karma yOgam (including gyAna yOgam). In this phrase he talks about those who do very difficult and almost impossible bhakthi yOgam which some use as the means for attaining mOksham and reaching emperumAn.

Those who perform bhakthi yOgam have to control their outer five senses (body, mouth, eye, nose, and ears) from roaming around to enjoy the five benefits (sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha)); they have to control their mind; they have to stay focused on having sathva guNam (tranquillity), and avoid two other guNams (rajas, thamas) which can pull us down;

After doing such highly difficult tasks on their own, they avoid the two types of births – good and bad births (samsAram), and may attain emperumAn.

AzhwAr says that putting in these efforts which they consider as the means for attaining You, is against the nature of AthmA which is supposed to depend on emperumAn for everything; even then a few such beings are able to reach You, whereas adiyEn who considers You as the means for reaching You is still not able to attain You!.

BhakthiYogam

vyAkyAnam

Now, thirumangai AzhwAr talks about bhakthi yOgam which has got karma yOgam as its part (angam), which is even more difficult (than karma yOgam), and which is followed by upAsakars (those who resort to meditation/recitation/worshiping) who are scared looking at this samsAram and wish to attain mOksham.

aimpulan agaththinuL seRuththu – body, mouth, eye, nose, and ears are the five outer senses that they control from roaming around the outside influences of sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha).

nAngu udan adakki – mind which is an inner sense is usually present in four states – 1) when involved in thinking (mananam) it is ‘manam’; 2) when it gains knowledge/understands – it is ‘budhDhi’; 3) when reflecting, it is ‘chiththam’; and 4) when thinking of self it is ‘ahankAram’. This phrase points out that they have to control all these four states at the same time, which is hard and rare to do.

nAngudanadakki – can also understand this as that they have to control the four common activities of all beings – eating, sleeping, fearing, and sexual intercourse.

Or, 1) the wealth of being able to distinguish between nithyam (which is there forever), anithyam (which is destroyed/changed), 2) control of inner and outer senses; 3) being not interested in benefits in this world or in other worlds, and 4) interested in attaining mOksham – are the four means of mOksham that they possess within them.

mukkuNaththu iraNdavai agaRRi – out of the three primordial – sathvam, rajas, and thamas – they avoid with great effort and difficulty the rajas and thamas which pull us down,

onRinil onRi ninRu – stay focussed on the one remaining, that is, sathva guNam.

Angu – by the bhakthi yOgam that is reached through karma yOgam

iru piRappu aRuppOr –  upAsakars break the chain of the type type of births – good and bad – which are due to good and bad karmAs (puNayam and pApam);

aRiyum thanmaiyai – and You are of the nature whose guNams are being known by such upAsakars based on their upAsanai.

 

By ‘birth’, it refers to this samsAram.

We can combine to the phrase of ‘Angu iru piRappu aRuppOr’ to mean ‘they get rid of births by bhakthi yOgam’. Or, ‘Angu aRiyum’ to understand it as ‘upAsakars who know You by doing bhakthi yOgam’.

So, starting from the previous phrase ‘muththI’, till the current phrase, following is explained:

Their following of the very hard to do karma (including gyAnam), bhakthi yOgams for getting rid of this samsAram and enjoy emperumAn – is the same as how gajEndhrAzhwAn tried to win the crocodile by his own efforts and put flowers in emperumAn’s thiruvadi (lotus feet to enjoy emperumAn). Mostly, they would miss out, is what would happen (பெரும்பாலும் இழந்தேபோமித்தினை). So, he emphasizes that we should survive (out of this samsAram) only by considering emperumAn only as the means, and he says “even when a few of them who followed other means that are very hard to do, which are against the nature of AthmA (that is supposed to depend on emperumAn only for everything), which in reality are Not the means, have been able to attain You with their impossible efforts, here I am who depends on You who is the true means for attaining mOksham and reaching You – and I am not able to get You!”

Thus these are the thoughts thirumangai AzhwAr has provided us in the phrases from “muththI” till “aRiyum thanmaiyai”.

– – – – –

Translation by raghuram srInivAsa dAsan

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తిరుప్పళ్ళి యెళిచ్చి – అవతారిక

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periyaperumal-art  పెరియపెరుమాళ్ శ్రీరంగం

thondaradipodi-azhwar-srirangam                                                           తొండరడిపొడిఆళ్వార్ శ్రీరంగం

నఙ్ఞీయర్ మరియు పెరియవాచ్చాన్ పిళ్ళై ల అవతారిక పరిచయం

నఙ్ఞీయర్  అవతారిక పరిచయం  

“అనాది మాయయా సుప్తో  యదా జీవః ప్రబుధ్యతే”అన్న వచనానుసారం- ఎప్పుడైతే జీవాత్మ సుప్తావస్థనుండి జాగృతం చెందునో) పెరియపెరుమాళ్ తన నిర్హేతుక కృపాకటాక్షం వలన విప్రనారాయణు ను   అఙ్ఞానము నుండి జాగృతం చేశారు. అనుగ్రహింపబడిన దివ్యమైన ఙ్ఞానం చేత ఆళ్వార్, పెరియపెరుమాళ్ ప్రాప్యం(లక్ష్యం) మరియు ప్రాపకం(సాధనం) అని గ్రహిస్తారు, ఇదే విషయాన్ని తమ తిరుమాలై ప్రబంధమున కూడ వివరిస్తారు. పిదప ఆళ్వార్ తాను పెరియపెరుమాళ్ కు కైంకర్యమును చేయదలచి ఎంపెరుమాన్ కు మేల్కొలుపుగా తిరుపళ్ళియెళిచ్చిని గానం చేశారు.(పాత్రలు పరస్పరం వ్యతిరిక్తమైనవి- ప్రథమంగా ఎంపెరుమాన్ తాను ఆళ్వార్ ను జాగృతిపరచగా పిదప ఆళ్వార్ తాము   ఎంపెరుమాన్ ను మేల్కొలిపిరి)

భగవానుడే లక్ష్యం మరియు సాధనం  అని తెలుసుకుంటే, సహజముగానే వారు నిరంతరం అతనినే  ధ్యానిస్తారు మరియు భగవానుని దైవిక నిద్రను, దివ్య సృష్ఠిని అనుభవిస్తారు. తాము పూమాలా కైంకర్యము  భగవానునకై చేస్తారు.

ఆండాళ్ ఈ భావనను తన తిరుప్పావై 23వ పాశురమగు “మారిమలై ములైంజిల్” లో అనుభవిస్తుంది. నమ్మాళ్వార్ తిరువాయ్ మొళి 8.10దశకంలో “నెడుమార్కడిమై”   విశేష కైంకర్యము భాగవతులది అని స్థాపిస్తారు. అలాగే తిరువాయ్ మొళి 9.1దశకంలో “కొండపెండీర్ మక్కలే”లో ప్రధానమైన సూత్రాలను మానవులకు ఉపదేశిస్తారు.   “కిడన్ద  నాల్  కిడన్దై” అను తిరువాయ్ మొళి 9.2.3 పాశురంలో ఎంపెరుమాన్ మేల్కొనిన పిదప వారికి కైంకర్యమును చేయాలని  తమ ఆశను వెల్లడిస్తారు. విశ్వామిత్రఋషి, శ్రీమద్రామాయణం బాలకాండ-23.2 లో “కౌసల్యా సుప్రజా రామా” అని శ్రీరాముణ్ణి మేల్కొలుపుతాడు. అదే తరహాలో తొండరడిపొడిఆళ్వార్ , పెరియపెరుమాళ్ సౌందర్యమును అనుభవించి కైంకర్యముగా తిరుపళ్ళియెళిచ్చిని గానం చేశారు.

ఆదిత్యుడు ఉదయగిరి (తూర్పున ఉన్న పర్వతం)యందు అగుపిస్తాడు. తాను వెలుగును ప్రసాదించగానే, దేవతలు మరియు రాజులు  దేవాలయ దక్షిణ దిక్కున   వస్తుసామాగ్రిని తీసుకొని తిరువారాధనకై చేరుతారు. ఎంపెరుమాన్ కృపకు పాత్రులమవ్వాలని ఒకరినొకరు తోసుకుంటు ఎంపెరుమాన్ ముందు నిలబడతారు.

ఆళ్వార్, ఎంపెరుమాన్(అందరికి రక్షకుడు, శ్రీమహాలక్ష్మికి పతిఅయినవాడు, భక్త మందారుడు , అందరికి సులభుడు) ను తమ కైంకర్యమునందు తనను  న్నిమగ్నము చేయుమని అభ్యర్ధిస్తారు. ఎలాగైతే కొందరు తమ పిల్లలను చూపి తమ జీవనోపాధిని పొందుతారో, అలా ఆళ్వార్ ఉపస్థితి అయిన దేవతల(తమ స్వార్థకోరికలు తీర్చుకొనుటకై ఎదురుచూచు వారు)  చూపుతు తమ కోరికను(కైంకర్యము)నెరవేర్చమని ప్రార్థిస్తారు.

నఙ్జీయర్ అవతారిక పరిచయం ముగిసినది.

పెరియవాచ్చాన్ పిళ్ళై అవతారికా పరిచయం

తొండరడిపొడిఆళ్వార్ తొలుత స్వరూప(నిజస్వభావం), ఉపాయ(సాధనం) మరియు పురుషార్ఠము యందు అఙ్ఞులుగా ఉండి తమ దేహమునే ఆత్మగా భావించేవారు.తాను  ప్రాపంచికానందముల యందు మరియు సన్నిహితులందు నిమగ్నమై ఉండేవారు.

పెరియపెరుమాళ్ తన నిర్హేతుక కృపవల్ల తమ సౌందర్యమును ఆళ్వార్ కు అనుగ్రహించారు. ఆళ్వార్ యొక్క ప్రాపంచిక కోరికలను నిర్మూలించి తమ వైపుకు ఆకర్షించారు.  ఆళ్వార్ కూడ పెరియపెరుమాళ్ కు  కైంకర్యం చేయు ఉద్దేశ్యముతో ఆశ్రయించిరి.  కాని పెరియపెరుమాళ్ (అర్చావతార రూపి) భౌతికంగా అతనితో కలవక అలా పడుకొని ఉన్నాడు.

తాను శయనించడం (మయా నిద్ర) ఆళ్వార్ ను విస్మరించుట కాదు అతనికి ఇంకా ప్రియమగుటకే. ఎంపెరుమాన్ శుద్ధసత్వగుణపూర్ణుడు. కావున తన  శయనం తమోగుణం వల్ల లేదా అజీర్తివల్ల కాదు కేవలం ఆళ్వార్ కోసమే.

  • జీవాత్మ అనుచిత సహజ స్వభావమగు భౌతిక స్థితిని   సంపూర్ణంగా తెలుకొనుట.
  • జీవాత్మ యొక్క సహజ  స్వభావం  మగు భాగవతులకు దాసునిగా ఉండుట గ్రహించుట.
  • ఆత్మ మరియు పదార్థం గురించి సంపూర్ణ ఙ్ఞానం కలిగి ఉండుట.
  • తన ఇంద్రియాలపై నియంత్రణ కలిగి ఉండుట.
  • ఇతర ఉపాయములైన కర్మ, ఙ్ఞాన మరియు భక్తి యోగములతో అనుబంధము లేకుండ ఉండుట.

పెరియపెరుమాళ్ తాను శ్రీరంగమున శయనించుట తన ప్రియమైన భక్తుడైన ఆళ్వార్ ను పొందుటకు చేయు ధ్యానమే, తన స్వవైభవం పరిగణలో ఆళ్వార్ ను సంస్కరించుట మరియు జీవాత్మలను ఎలా ఆళ్వార్ స్థాయికి తీసుకవచ్చి  ఉజ్జీవింపచేయాలనే చింతనమే మాయా నిద్ర.

సీతాపిరాట్టి వియోగ కారణంగా శ్రీరాముడు ఎన్నడు నిద్రించలేడు, అలాగే పెరియపెరుమాళ్ కూడ ఆళ్వార్ తన భక్తుడు అయ్యేంత వరకు నిద్రించలేడు.

కాని ఆళ్వార్ తన భక్తుడయ్యేసరికి పెరుమాళ్ ప్రశాంతంగా  నిద్రించసాగిరి.

ఆనాటి నుండి ఆళ్వార్ విషయాంతారాల వైపు వెళ్ళకుండ కేవలం కైంకర్యం మాత్రమే చేయసాగిరి. విశ్వామిత్రులవారు శ్రీరాముణ్ణి ‘కౌసల్యా సుప్రజారామా’ అని మేల్కొలుపుటను ఇదివరకే తెలుసుకున్నాము. అలాగే సీతాదేవి కూడ శ్రీమద్రామాయణం, సుందరకాండలో 38.25లో  “స మయా బోధిత శ్రీమాన్” అని మేల్కొలిపినది, ఆండాళ్ తన తిరుప్పావై 17వ పాశురాన కణ్ణన్ ను “ఉమ్బర్ కోమానే ఉఱంగాదెళుందిరాయ్”  అని ఆళ్వార్ తమ ప్రబంధములో   పెరియపెరుమాల్ ని ” అరంగత్తమ్మా పళ్ళియొళుందెరుళాయే” -మేల్కొలిపి తాను భాగవతుల సేవాకైంకర్యము యందు నిమగ్నమవ్వాలని  తమ ప్రబంధం చివరన ” తొండరడిపొడి యెన్నుమ్  అడియనై అళియ నెణ్ణఱుళి ఉన్నడియార్కు ఆట్పడుత్తాయ్” అని కోరుకున్నారు.

ఆళ్వార్  బలవంతముగా ఎంపెరుమాన్ ను మేల్కొలపడం తాము వారి కైంకర్యమున నిమగ్నమవ్వడం, కారణం ఎంపెరుమాన్ కు ఆనందముతో చేయు కైంకర్యమే తమ ప్రధాన లక్ష్యం.

ఇళయ పెరుమాళ్ (లక్ష్మణుడు) శ్రీమద్రామాయణం- అయోధ్యకాండ-31.25శ్లోకమున “అహం సర్వం కరిష్యామి జాగ్రత స్వపతశ్చ తే” -నేను మీరు మేల్కొని ఉన్నప్పుడు , శయనించినపుడు సర్వావస్థల యందు సర్వవిధ కైంకర్యము చేయుదును” అని అన్నాడు. తిరువిరుత్తము 3.3.1 న   “ఒళవిళ్ కాలమెల్లాం ఉడయనాయ్ మన్ని” అను దశకమున నమ్మాళ్వార్ ఇలా అంటున్నారు-తాము సర్వావస్థలయందు , సర్వాకాలమందు, సర్వదా ఆనందము గురించి ఎంపెరుమాన్ కు కైంకర్యము చేస్తానని,అలాగే   తిరువాయ్ మొళి 2.9.4 యందు “మా ఆనందమునకై మీసేవలో సదా నిమగ్నపరుచుము”అని కోరుచున్నారు.

ఎంపెరుమాన్ నుండి ఆఙ్ఞను గైకొని  కైంకర్యము చేయునప్పుడు ఇళయ పెరుమాళ్ (లక్ష్మణుడు) శ్రీమద్రామాయణం- అరణ్యకాండ-1.57శ్లోకమున ఇలా అన్నారు  ” క్రియతామితి మామ్ వద” – మీరు కుటీరనిర్మాణం చేయుమని నాకు ఆఙ్ఞను ఇవ్వండి( సీతాదేవి మరియు మీ ముఖోల్లాసమునకై)

ఆళ్వార్ తిరువాయ్ మొళి 8.5.7న ఎంపెరుమాన్ తో ఇలా అంటున్నారు ” ముగప్పే కూవిపణి కొల్లే”- మీముందుకు పిలచి నాకు మీ కైంకర్యమున నిమగ్నము చేయుము. కావున ఆళ్వార్ , ఎంపెరుమాన్ ను మేల్కొలిపి తమను కైంకర్యమున    నిమగ్నము చేయుమని అభ్యర్థిస్తున్నారు.

అంతిమంగా పెరియవాచ్చాన్ పిళ్ళై, తిరుమాలై మరియు తిరుపళ్ళియెళిచ్చి యందున్న వ్యత్యాసమును విశదపరచుచున్నారు.

  • తిరుమాలై లో – పెరుమాళ్ తాను ఆళ్వార్ (అనాదిగా సంసారమున ఉన్న) ను అఙ్ఞానము నుండి మేల్కొలిపారు. ఇక్కడ(తిరుపళ్ళియెళిచ్చి) ఆళ్వార్ తాను పెరుమాళ్(ఆళ్వార్ యందున్న ప్రేమతో అన్నీ మైమరచిపోయిన) ను మేల్కొలుపుచున్నారు.
  • తిరుమాలై లో – ఆళ్వార్ వాచిక కైంకర్యమును కీర్తించారు(45-పున్ కవిదైయేలుమ్ ఎంబిరార్కు ఇనియవాఱే) గానము ద్వారా ,మాటలాడుట ద్వారా కైంకర్యము, ఇక్కడ(తిరుపళ్ళియెళిచ్చి)- కాయిక కైంకర్యమును కీర్తించారు(10- తొడైయొత్త తుళవముం కూడైయుమ్ పొలిన్దు తోన్ఱియ తోళ్) శరీరముచే కైంకర్యము- అనగా వనమును ఏర్పరుచుట మాలలను కట్టుట వంటివి).
  • తిరుమాలై లో ఎంపెరుమాన్ కు ప్రీతి కల్గించు కైంకర్యమును స్వీకరించారు.(45-ఎంబిరార్కు ఇనియవాఱే).ఇక్కడ,(తిరుపళ్ళియెళిచ్చి) భాగవతులకు ప్రియమైన కైంకర్యమును ఒసగమని ప్రార్థించారు(అడియార్కు ఆట్పడుత్తాయ్)
  • తిరుమాలై లో- ఎంపెరుమాన్ ప్రయత్నములు ప్రథానమైనవి(ఆళ్వార్ ను సంస్కరించుటకు).ఇక్కడ (తిరుపళ్ళియెళిచ్చి)ఆ ప్రయత్నపు ఫలితములు ప్రతిఫలించుట ప్రథానమనది.
  • తిరుమాలై లో- ఆళ్వార్ , ఎంపెరుమాన్ ను తనను అంగీకరించి ఆశీర్వదించమన్నారు(ఎళియదోర్ అరుళుమన్ఱే ఎన్ తిఱత్తు).   ఇక్కడ(తిరుపళ్ళియెళిచ్చి) పరిణితి ఙ్ఞానముచే ఎంపెరుమాన్ ను కీర్తించుట(9-అవర్కు నాలోలక్కమరుళ)

పెరియవాచ్చాన్ పిళ్ళై  దివ్యప్రబంధ అవతారిక పరిచయం ముగిసినది.

అడియేన్ నల్లా శశిధర్  రామానుజదాస

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

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thiruvezhukURRirukkai – 5

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yagyam

1-2]3-4-5-6[-5-4-3-2-1

muththI nAnmaRai aivagai vELvi
aRu thozhil andhaNar vaNangum thanmaiyai

Word by word meaning:

andhaNar vaNangum thanmaiyai – (you are of the nature who is) prayed by the brAhmaNas using
muththI – three types of agni (fire), and
nAl maRai – four types of vEdhas, and
aivagai vELvi – five types of yagyas (rituals), and
aRu thozhil – six types of karmas.

Simple translation

You are of the nature by which the brAhmaNas who follow the dharmas, perform the very difficult karma yOgam in order to attain you. It talks about the ways of the brAhmaNas – they perform hOmam and maintain three types of agni, know four type of vEdhas, do five types of yAgams, and perform six types of work. This goes to show the difficulty of doing karma yOgam which they perform for attaining him. It implies that emperumAn goes along and helps such brAhmaNas also and gives them what they needed.

vyAkyAnam

thirumangai AzhwAr says ‘vALiyin attanai’ (used arrows to remove the enemy) for emperumAn helping His dear pirAtti; says ‘maduvuL thIrththanai’ for Him helping indhiran who is after other benefits;

In the next few phrases of the prabandham, AzhwAr talks about the greatness of emperuman, that is, He goes along and helps those who use Him and also other ways as means and gets them the benefits they wanted.

muththI … – As said by “yOgO yOgavidhAm nEthA” [vishNu sahasra nAmam 18,19], He is the one who is the means for everything, and those who follow other means to get Him to help with what they needed, He is amicable to achieve that for them; To begin with, AzhwAr  talks about the first of such other means that is karma yOga which is followed by those brAhmaNas who follow the righteous ways.

muththI – Like how it would be hard for her to take care if she gets three hungry babies in one delivery itself, brAhmaNas try to satisfy the three types of agni (which do not get satisfied how much ever firewood is given to it); the three types are gArhapathyam, AhavanIyam, dhakshiNAgni.

nAnmaRai – In order to do that karma yOga properly, they practice/recite all the four vEdhas, rig, yajur, sAmam, and atharvaNam.

aivagai vELvi – dhEva yagyam, pithru yagyam, bhUtha yagyam, manushya yagyam, and brahma yagyam [thaiththiriya Upanishad, Ara – 2-10] are the five types of yagyams that the brAhmaNas  perform every day.

aRu thozhil – brAhmaNas perform six types of work – yajanam (doing yAgam for self), yAjanam (performing yAgam for others), aDhyayanam (reciting vEdhas), aDhyApanam (teaching others to recite vEdhas), dhAnam (giving others what they need), prathigraham (obtaining from others what is needed). For other varNams only some of these are applicable. By this, it talks about the extreme difficulty of performing karmya yOgam. Since it talks about the brAhmaNas who are fully possessing the greatness of them, they are considered to be following the karma yOgam along with the gyAnam (knowledge) of doing such karmas.

andhaNar vaNangum thanmaiyai – by such karma yOgam, they want to reach You, and so they surrender to you and pray to you; you are of such nature.

– – – – – –

Translation by raghuram srInivAsa dAsan

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thiruvAimozhi – 1.3.11 – amarargaL thozhudhu

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Full series >> First Centum >> Third decad

Previous pAsuram

nammazhwar-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr says that those who practice (understand/recite) this decad will first be honoured by being in the line of nithyasUris and have their relationship with this samsAram (material world) severed.

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

amarargaL thozhudhu ezha alai kadal kadaindhavan thannai
amar pozhil vaLam kurukUrch chatakOpan kuRREvalgaL
amar suvai Ayiraththu avaRRinuL ivai paththum vallAr
amararOdu uyarvil senRu aRuvar tham piRavi am siRaiyE

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

amarargaL – those dhEvas who wanted to get a medicine [nectar] to become immortal
thozhudhu ezhu – performing anjali (namaskAram with folded hands) as he did in thiruvAimozhi 1.1.1 “thozhudhu ezhu
alai kadal – the sea with waves
kadaindhavan thannai – the one who churned to agitate it
amar – well-fit
pozhil vaLam – being beautiful due to the presence of gardens
kurukUr – belongs to AzhwArthirunagari
satakOpan – nammAzhwAr‘s
kuRREvalgaL – confidential kainkaryams (reciting pAsurams)
suvai – both sweet sound and meaning
Ayiraththu avaRRinuL – among those 1000 pAsurams
ivai paththum – this decad which is like the amrutham (nectar) which came out of thiruppARkadal (kshIrAbdhi – milk ocean)
vallAr – those who can repeatedly recite/understand
uyarvil – in greatness
amararOdu senRu – equaling nithyasUris
tham piRavi – their birth
am siRai aRuvar – will destroy that prison

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

The dhEvas (celestial beings) who wanted to become immortal, worshipped emperumAn (like AzhwAr himself worshipped him) who churned the milk ocean. nammAzhwAr who belongs to AzhwArthirunagari which is beautiful due to the presence of many gardens, sang such emperumAn in this decad (among the 1000 pAsurams) which is like the nectar that came out of milk ocean. Those who can understand this decad will rise to the level of nithyasUris and eliminate their birth in this world which is like being in a prison.

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

  • amarargaL thozhudhu ezha – “‘uppuchchARu kiLaRuvadheppOdhO?’ enRu kidakkiRa dhEvajAthi’ – dhEvas who were waiting for the salt-essence (amrutham – nectar is explained like this since it merely brings immortality for a longer period in comparison to human life, but its not going to liberate any one from the clutches of samsAram) to come out.
  • alai kadal kadaindhavan thannai – With garlanded beautiful/broad shoulders, emperumAn was churning the ocean. “oru kadal oru kadalai ninRu kadaiyumApOlE” (like one ocean is churning another ocean) – bhagavan is an ocean of mercy, kshIrAbdhi is milk ocean.
  • thozhudhezhaAzhwAr offered himself being overwhelmed by emperumAn‘s auspicious qualities, dhEvas became mesmerized by the beauty of emperumAn.
  • satakOpan kuRREvalgaL – serving emperumAn through words. In case of complete personalities, one cannot do anything more than glorifying through words (since they already have everything). Even nithyasUris are engaged in glorifying emperumAn through words only, as explained in rig vEdham (vishNu sUktham) “…thadhviprAsO vipanyava:..” (the most learned ones who are well-capable to glorify).
  • amar suvai Ayiram – those most enjoyable 1000 pAsurams – this indicates that one need not glorify emperumAn as duty-bound but glorify out of great desire (due to the most enjoyable nature of the pAsurams and emperumAn).
  • avaRRinuL ivai paththum – Just as it is explained in periya thirumozhi 6.1.2 “viNNavar amudhuNa amudhil varum peNNamudhuNda” (while the dhEvas were enjoying the nectar, emperumAn accepted/enjoyed srI mahAlakshmi who is the real nectar), this decad is the most relishable among all of thiruvAimozhi.
  • avaRRinuL ivai paththum vallAr amararOdu uyarvil senRu aRuvar tham piRavi am siRaiyE – Those who are able to meditate on this decad, will achieve the greatness of nithyasUris and then will have the shackles of birth in this samsAram removed.
  • When any one learns this decad, immediately they are considered as nithysUris. As soon as the body falls, the AthmA will go to paramapadham. A coupe of examples are given:
    • When a king gifts something to someone, it will reach the person surely. Similarly, when emperumAn himself considers him [a samsAri] to be nithyasUri, his existence in this samsAram will be terminated surely and he will reach paramapadham.
    • If a prince is imprisoned for some reason, when he needs to be released, he will first be crowned and then his shackles will be cut (to be freed). Similarly, first such persons who learn this decad will be considered as nithyasUris and subsequently, their binding in this samsAram will be removed.
  • amararOdu uyarvil senRu aRuvar tham piRavi am siRaiyE – This is also explained as “one will reach with the help of AdhivAhikas (who are celestial beings, who help the AthmA (after death of the gross body) travel through different layers of the material world and reach the banks of vrajA river) and have his subtle body also removed (to get a new spiritual body before entering paramapadham).  The result of this padhigam (decad) is as explained by gIthAchAryan in gIthA 4.9 “thyakthvA dhEham punar janma naithi mAmEthi” (after giving up this body, there is no birth again in this material world and one will reach me).
  • nampiLLai summarizes the whole decad in the end.
    • In the 1st pAsuram, AzhwAr said emperumAn is sulabhan (easily approachable).
    • In the 2nd pAsuram, AzhwAr explained that saulabhyam in detail.
    • In the 3rd pAsuram, AzhwAr said that his avathAra rahasyam cannot be understood by anyone.
    • In the 4th pAsuram, AzhwAr said that his avathAra rahasyam can be understood by those who are surrendered unto him and not be understood by those who are not surrendered unto him.
    • In the 5th pAsuram, AzhwAr instructed everyone to approach him through the bhakthi mArgam (the path of devotion) that was explained by emperumAn himself.
    • In the 6th pAsuram, AzhwAr explained the nature of emperumAn and how to approach him.
    • In the 7th pAsuram, AzhwAr said since you are having short life span, surrender unto him quickly.
    • In the 8th pAsuram, AzhwAr said while surrendering unto him, all the obstacles will be removed.
    • In the 9th pAsuram, AzhwAr explained the reason for avathArams of emperumAn who is the cause of brahmA, rudhran et al.
    • In the 10th pAsuram, AzhwAr tried to enjoy such emperumAn with his mind, words and deeds.
    • In the last pAsuram, AzhwAr explained the fruits of those who learn/practice this decad.

Thus ends the English translation for thiruvAimozhi 1st centum 3rd decad.

AzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
piLLAn thiruvadigaLE charaNam
nanjIyar thiruvadigaLE charaNam
nampiLLai thiruvadigaLE charaNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam

In the next article we will see the next padhigam (decad).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
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srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.3.10 – thuyakkaRu madhiyil

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

Full series >> First Centum >> Third decad

Previous pAsuram

trivikrama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr desires to enjoy the lotus feet of thrivikraman emperumAn (which do not discriminate  between any one, which were easily attained by him, which were most enjoyable) through mind, words and deeds.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, leaving aside emperumAn‘s unlimited deceitful aspects, AzhwAr desires to enjoy his beauty.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nampiLLai‘s introduction.

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

10th pAsuram. Leave aside his attitude towards the ones who are not turning towards him. AzhwAr desires to enjoy emperumAn‘s lotus feet (which  measured the three worlds to pacify us) through mind, words and deeds.

pAsuram

thuyakkaRu madhiyil nal gyAnaththuL amarararaith thuyakkum
mayakkudai mAyaigaL vAnilum periyana vallan
puyaRkaru niRaththanan peru nilam kadandha nalladippOdhu
ayarppilan alaRRuvan thazhuvuvan vaNanguvan amarndhE

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

thuyakkaRu – without any anxiety due to not having doubtful/erroneous understanding
madhiyil – in the mind/intellect
nal gyAnaththuL – those who are having good knowledge
amararai – dhEvas
thuyakkum – make them anxious/bewildered
mayakku – ability to cheat/deceive
udai – having
mAyaigaL – amazing aspects
vAnilum – even in the boundless sky
periyana vallan – one who is more capable than
puyal – like a dark cloud
karu niRaththanan – having blackish hue
peru nilam – vast earth
kadandha – easily measured/stretched over
nal – distinct/beautiful
adippOdhu – lotus feet
amarndhu – being situated firmly without expecting any other results
ayarppilan – not being forgetful
alaRRuvan – blabbering his qualities with my mouth
thazhuvuvan – embrace with great love
vaNanguvan – offer obeisances bowing down my head

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

emperumAn has amazing capabilities to bewilder dhEvas who have pristine knowledge due to not having any doubtful/erroneous understanding and can easily cheat/deceive them. Such emperumAn who has a blackish hue which resembles dark clouds, casually measured the earth with his beautiful lotus feet. I will be firmly situated at his lotus feet, not forgetting him (meditating upon him constantly), blabber his glories with my mouth, embrace him with great love and offer obeisances bowing down my head – thus engaging all my three types of faculties (mind, speech and body) in his service.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation. His incarnations can even bewilder brahmA, rudhran et al who have pristine knowledge.

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

  • nal gyAnaththuL amarar – uL can mean manam (mind), idam (place), mElum (great/better). In this case, it can be said to be “mElAna amarar” (dhEvas – celestial being who are better than manushya – human). amarar refers to indhra et al.
  • thuyakkum mayakkudai mAyaigaL – those incarnations with auspicious qualities and actions which bewilder dhEvas.
  • vAnilum periyana vallan – Even if one can measure the size of sky, no one can measure his auspicious qualities.
  • nal gyAnaththuL amarar – When the dhEvas are in trouble, they will beg for his help – but the moment they regain their power they will start fighting with him. After losing his wealth, his women-folk being captured and himself insulted completely, indhra requests emperumAn to help him. krishNa goes and wins over narakAsura, rescues the women-folk and brings back the lost glory to indhra, On his visit to dhEva lOka, sathyabAmA (krishNa’s wife) wants the pArijAtha tree from indhra’s garden – indhra’s wife refuses to give that, so krishNa forcefully brings along the tree with him. Seeing this, indhra forgetting all the help done by emperumAn, shamelessly chases him with his vajrAyudha (and eventually gets taught a lesson by krishNa). Here, amarar can mean nithyasUris also. periya thiruvadi (garudAzhwAr) once argued with krishNa (when sumuka (a snake he was chasing) went under krishNa’s protection) and told him “I am the one who carried you and your consorts” similar to someone who carries the palanquin will argue for wages – so even nithyasUris can be bewildered by emperumAn‘s actions. We cannot understand his amazing activities. Let us leave that aside.
  • perunilam kadandha… piLLAn explains this as “AzhwAr is enjoying through mind, words and deeds”. nanjIyar explains this as “AzhwAr desiring to enjoy him through these ways”.
  • perunilam kadandha – placed  his lotus feet everywhere – be it on vasishta (most advanced) or on chaNdALa (most down-trodden). Instead of looking for the purity in them, he ensured that his purity benefited them.
  • nalladippOdhu – most desirable lotus feet. ALavandhAr too prays in sthOthra rathnam 31 “kadhApuna:…” (thrivikrama! when will your beautiful lotus feet decorate my head?). This is similar to one who desires to decorate his head with fresh flowers.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 1.3.9 – valaththanan thiripuram

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srImath varavaramunayE nama:

Full series >> First Centum >> Third decad

Previous pAsuram

krishna-cattle

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, AzhwAr explains that sarvEsvaran incarnates into this world (which is part of his wealth) for the pleasure of his devotees.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that while brahmA, rudhran et al become established due to their dependence on emperumAn, he descends into this world like a common man and makes them bewildered by his actions.

Highlights from periyavAchchAn piLLai‘s introduction

ninth pAsuram – In previous pAsuram(s), AzhwAr explained the inferior nature of brahmA, rudhran et al and supremacy of sarvEsvaran (srIman nArAyaNan). In this pAsuram, he explains that brahmA, rudhran et al depend on sarvEsvaran and become successful in their tasks.

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

Similar to periyavAchchAn piLLai‘s introduction. Though srIman nArAyaNan is the cause for brahmA, rudhran et al, he appears in this world where even those dhEvathAs will not step in. The reason for this is explained by himself as in bhagavath gIthA 4.8 “parithrANAya sAdhUnAm…” (to protect my devotees, to annihilate the miscreants and to establish dharmam, I take birth again and again). He appears mainly to cultivate the devotion of his devotees and to create devotion in others; destroying the miscreants is just a side effect [In arumpatham, it is explained further – This is based on emperumAnAr‘s explanation in gIthA bhAshyam for this slOkam where he says “Anushangikasthu dhushkruthAm vinAsa:” (destroying of miscreants is secondary, that which follows the primary aspect)].

pAsuram

valaththanan thiripuram eriththavan idampeRath thundhith
thalaththezhu thisaimukan padaiththa nal ulagamum thAnum
pulappada pinnum than ulagaththil agaththanan thAnE
solappugil ivai pinnum vayiRRuLa ivai avan thuyakkE

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

ezhu thisaimukan – brahmA (who has four faces for each of the four directions) who has greatness (of controlling fourteen layers of the universe)
padaiththa – created by
nallulagamum thAnum – the beautiful universe and himself
thundhiththalaththu idam peRa – having in the broad naval
thiripuram eriththavan – rudhran who performed thripura dhahanam (burning of the three towns)
valaththanan – one who is present on the right side of the body as mentioned in mOksha dharmam 167.51 “pasyaikAdhasa mE rudhrAn dhakshiNam pArsvamAsrithAn” (See the eleven rudhras who are situated on my right side)
pinnum – even after giving a place in his body for those who consider themselves as supreme and protecting them
pulappada – to be visible for those who long for him by saying as in thiruvAimozhi 8.5.2 “kANavArAy” (please come in front of me so that I can see you)
thAnE – himself who is not bound by any karmA etc
than ulagaththil – in his own world
agaththanan – having descended/incarnated
solappugil – trying to highlight these
ivai – these many different qualities
pinnum – subsequently
vayiRRuLa – there are many other different qualities which are still hidden (yet to be revealed)
ivai avan thuyakku – he makes everyone become bewildered

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

brahmA who has the greatness of being the controller of fourteen layers of this universe is given a place in sarvEsvaran‘s broad naval along with his universe. rudhran who is the destroyer of the three towns is given a place on the right side of sarvEsvaran‘s body. Even after giving space to such dhEvathAs who at times consider themselves to be supreme, he also descends into this world which is his own property even though he is not bound by any karmA (to take birth). When we try to explain these qualities, we realise that there are still lot more qualities of him which are hidden. Such is his nature that he makes everyone become bewildered.

vayiRRuLa can also be considered as keeping everything inside his stomach during praLayam. thundhi is the thamizh word for nAbhi (naval).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation. Why is it difficult to understand and surrender to him then? Those who are not friendly to him cannot understand his nature. emperumAn keeps them chained in this samsAram due to their having no interest in him.

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

  • valaththanan thiripuram eriththavanAzhwAr is elaborating the points explained in pAsuram 6 and pAsuram 7 in this pAsuram. Being proud after destroying the three towns, rudhran realises his true nature after becoming a part on the right side of srIman nArAyaNan‘s body as mentioned in mOksha dharmam 167.51 “pasyaikAdhasa mE rudhrAn dhakshiNam pArsvamAsrithAn” (See the eleven rudhras who are situated on my right side).
  • idampeRath thundhiththalaththu ezhuthisaimukan padaiththa nallulagamum thAnum –  having the great brahmA in the vast naval as explained in gIthA 11.15 “brahmANamIsam kamalAsanastham” (rudhran who is under the control of brahmA, who is sitting on a lotus flower).
  • These are representative of emperumAn protecting them in all manner. ezhuchchi means having the capability to control the universe containing fourteen layers . nallulagam – good world – since emperumAn himself descends here.
  • As explained in thiruvAimozhi 4.8.1 “ERALum iRaiyOnum thisaimukanum thirumagaLum kURALum thaniyudamban” (emperumAn gives different parts of his body to rudhran – one who rides the bull, brahmA – who has four faces, srI mahAlakshmi et al). Instead of giving the same place, i.e., his private quarters (srI mahAlakshmi‘s residence) to every one, he allocates different places to each person. His divine form is the abode of everyone.
  • Are these dhEvathAs (brahmA, rudhran et al) present in the specific parts of the body of emperumAn all the time (like srI mahAlakshmi always staying in his chest)? When there is a danger, emperumAn gives his body as a safe-haven to these dhEvathAs. Since this is a great quality of emperumAn, AzhwArs enjoy this quality always in him (as if they are there always). Small-town kings, ministers etc., may have their own palaces etc., but will always like to be honored in the emperor’s palace. Similarly, these dhEvathAs like their place on emperumAn‘s divine body. Just as when there is flood/danger in srIrangam, everyone would move inside the adaiyavaLainthAn (seventh prAkAram which is like a fort) and when the floods drain (or the dangers disappear) they will return to their location, these dhEvathAs would reside in emperumAn‘s divine body sometimes and at other times they will be back in their places.
  • thannulagaththil agaththanan – The one who has given place for brahmA, rudhran et al in his body, will descend into this world, where even they don’t want to step in.
  • pulappada – to be seen by his dear devotees as explained in thiruvAimozhi 8.5.2 “kANavArAyay enRenRu kaNNum vAyum thuvarndhu” (my eyes/mouth are dried up craving to see you). For such persons he cannot show his vision by just his sankalpam, he has to be physically present in front of them to satisfy their desires. This is explained in thiruvAimozhi 3.1.9 “mazhungAdha gyAnamE padaiyAga malarulagil thozhumbAyArkkaLiththAl un sudarchchOdhi maRaiyum” (if you just present your divine vision in their minds and not physically be present in front of such devotees, your radiance will decrease).
  • solappugil ivai pinnum vayiRRuLa – He is so great that he becomes the child of dhaSaratha, nandhagOpa et al, who were created by brahmA. Not only that, when dhaSaratha said “I am giving you my kingdom” and later said “no kingdom, you have to go to the forest”, he accepted that. Similarly when nandhagOpa gave him a stick and said “go, herd the cattle”, he happily accepted that too. Such are his unfathomable qualities. It can also be said as “his protecting everyone during praLayam by keeping everyone inside his stomach/body”.
  • ivai avan thuyakkE – As explained in gIthA 7.14 “mama mAyA dhurathyayA” (my material world is difficult to cross over) – for those who are unfortunate, he does not allow them close to him and when they try to move away from him, he lets them do that. Since he is indifferent towards you, you cannot understand his glories.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

ज्ञान सारं – पासुर (श्लोक) २३

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ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) २२                                                        ज्ञान सारं – पासुर (श्लोक) २४

पासुर – २३

reclinevishnu

ऊळि विनैक् कुरुम्बर् ओट्टरुवर् एन्रञ्जि
एळै मनमे इनित् तळरेल् – आळि वण्णन्
तन्नडिक् किळ् वीळ्न्दु सरण् एन्रु .इरन्दोरुकाल्
सोन्नदर् पिन् उण्डो तुयर्

सार : यह पाशूर उन सभी को शान्त करता हैं जो यह सोच कर घबराते हैं की उनके कर्मों का फल उनका पीछा कभी नहीं छोड़ेगा और उन्हे सदा कष्ट पहुँचाएगा | यह पाशूर इस तथ्य पर ज़ोर देता हैं की सम्पुर्ण आत्मसमर्पण(शरणागती) करने के बाद, अतीत में हमारे कर्म के कारण कोई कष्ट नहीं सहना पड़ता |

शब्दशः अर्थ:

ऊळि विनैक् कुरुम्बर् ओट्टरुवर् एन्रञ्जि – पिछले कर्म आपको कष्ट पहुंचाएँगे और भयभीत करेंगे एळै मनमे इनित् तळरेल् -– परंतु बिना ज्ञान वाला हृदय, घबराता नहीं हैं | आळि वण्णन् तन्नडिक् किळ् वीळ्न्दु सरण् एन्रु .इरन्दोरुकाल् – क्यूंकी हम उनके चरणों मे गिर सकते हैं जो समुद्र के रंग वाले हैं और उन्हे कह सकते हैं की सिर्फ़ वे ही हमारे उद्धारकर्ता है| सोन्नदर् पिन् उण्डो तुयर् – उन्हे अपना उद्धारकर्ता कहने के बाद,क्या आप वास्तव में कर्म या किसी भी जुड़े पीड़ा के बारे में चिंता कर सकते हैं? ना!

स्पष्टीकरण:

ऊळि विनैक् कुरुम्बर्: यहाँ पर पिछले कर्मों को रूप और आकार दिया जा रहा हैं | उन्हे एक दुष्ट व्यक्ति के रूप मे देखा जा रहा हैं और “कुरुम्बर” नाम दिया जा रहा हैं | “ऊळ” का अर्थ हैं “पुराना” और “ऊळ विन” का अर्थ हैं पुराने कर्म | अतीत के कर्मों को व्यक्ति के रूप मैं देखने का कारण हैं की वे जिस प्रकार का बुरा प्रभाव व्यक्ति पर डालते हैं,जैसे कहते हैं “अळुगाऱु एन ओरू पावी” | जब भौतिक चीज़ों के अत्याचारों को एक जीवित व्यक्ति के समान देखते हैं तो कहते हैं “कयमै एन्नुम् पण्बुचोल” | अत्याचार इतने अधिक हैं की कई व्यक्तियों के समूह की तुलना की जा सकती हैं |

इसी तरह, एसे लोगों का समूह हैं(कुरुम्बर)जो बहुत शक्तिशाली हैं | अपने बल के प्रयोग से वे पूरे देश को अपना गुलाम बना सकते हैं,अपने मन के अनुसार शासन कर सकते हैं | इसी तरह “कुरुम्बर” नाम का यह व्यक्ति जो पुराने कर्मों का समूह हैं,वे अपने अनुसार व्यक्ति को चलाते हैं | इस तुलना का और एक साक्षी हैं “कन्गुल कुरुम्बर” | यहाँ कांगुल (रात्रि) कुरुम्बर की भूमिका निभा रही हैं | और एक वाक्य होगा “ऐवर” जहाँ पाँच इंद्रियों की तुलना की गई हैं |

ओट्टरुवर् एन्रञ्जि : कुरुम्बर हमारे पीठ पीछे दौड़ते रहता हैं और हमे सताने के लिए | कुरुम्बर हमारे पीठ पीछे दौड़ते रहता हैं और हमे सताने के लिए | “ओट्टरुवर्” शब्द यह सम्बोधित करता हैं की हमारे पुराने कर्मा बहुत तेज़ी से आते हैं जितना के हम सोच भी नहीं सकते |

एळै मनमे : ओह मेरे मूर्ख हृदय !! अरुळाळ पेरुमाळ एम्बेरूमानार स्वामीजी अपने हृदय को मूर्ख इसलिए बोल रहे हैं क्यूंकी उसे नहीं पता (१) की भगवान(पेरुमाळ)कभी भी अपने उन आश्रितों को नहीं त्यागाते जिन्होने केवल उनके चरण कमलों का आश्रय लिया हो(वे अपने हस्त से बताते हैं की “तुम मत डरो”) (२)शरणागती पथ की महानता जो हमे दोष रहित श्रीवैकुण्ठ तक पहुँचाती हैं | (३) शरणागती करने वाले व्यक्ति को जो लाभ होते हैं | इस मूर्ख और दयनीय हृदय को देखते हुए,कुछ सांत्वना पाशूर के अगले वाक्यों मैं दी गई हैं |

इनित् तळरेल् : भले ही किसी को शरणागती करने से पहीले कितना भी भय हो,परंतु शरणागती करने के बाद बिल्कुल भी भयभीत होने की अवष्यकता नहीं हैं | क्यूंकी शरणागती की महानता इतनी हैं की अरुळाळ पेरुमाळ एम्बेरूमानार स्वामीजी अपने हृदय को सांत्वना देते हैं | यह उसी तरह हैं जैसे कृष्‍ण अर्जुन को शांत करते हुए कहते हैं की “भयभीत न हो,मै तुम्हारे लिए यहाँ हूँ” | “इनी” शब्द का अर्थ हैं अब से ,अर्थात शरणागती के बाद वाला समय |

आळि वण्णन् : वह जो सागर की तरह हैं | वह सागर की तरह हैं जिसकी चरित्र की अधिक गहराई हो | वे उस नीले रंग के सागर की तरह हैं जो उन सभी के दुखों को हर लेता हैं जो उसे देखता हैं |

तन्नडिक् किळ् वीळ्न्दु : इस वाक्यांश का अर्थ होगा की “सागर के रंग वाले भगवान के कमल चरणों पर गिरना” | यह उसी तरह हैं जैसे तिरुमन्गै आळ्वार कहते हैं “आळी वण्णन निन अडियिनै अडैन्धेन् ” |

सरण् एन्रु .इरन्दोरुकाल् सोन्नदर् पिन् : शरणागती करने के बाद यह कहते हुए की,”आप एकमात्र शरण हो”,हमे कोई भय नहीं होना चाहिए | यह वाक्य केवल एक बार ही बोलना चाहिए | शरणागती एक से अधिक बार करने की बिल्कुल भी ज़रूरत नहीं हैं | यह अपने मुख्य उदेश्य और विषय को ही धरा का धरा कर देता हैं | एसलिए इस तथ्य को हमे जानना ही चाहिए शरणागती एक और ठीक एक बार ही करना चाहिए जहाँ पर व्यक्ति भगवान से प्रार्थना करता हैं की उनके चरण कमाल ही उसके एकमात्र शरण हैं |

उण्डो तुयर् : इस तरह शरणागती के बाद कोई रास्ता हैं की पिछले कर्म हमारे पीछे आए और हमे सताए ? कभी नहीं | जिस समय व्यक्ति भगवान के चरणों का आश्रय ले लेता हैं उसी समय उसके सारे पिछले कर्म और भविष्य के कर्म नष्ट हो जाते हैं जैसे की शास्त्रों मैं बताया गया हैं (गोदम्माजि कहते है”पोय पिळयुम् पुहुधरूवान निन्रवनुम्”) | इस प्रकार पाशूर का सार हैं की उन सभी के लिए जिन्होने शरणागती की हैं ,उनके सारे कर्म उसी प्रकार नष्ट हो जाते हैं जैसे अग्नि से कपास | इस प्रकार व्यक्ति के पिछले कर्म अब होंगे ही नही उसे सताने के लिए | इसलिए शरणागती के बाद अपने अतीत के कर्मों से भयभीत होने की कोई अवष्यकता नहीं हैं |

अडियेन् केशव रामानुज दासन्

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ज्ञान सारं – पासुर (श्लोक) २२

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ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) २१                                                            ज्ञान सारं – पासुर (श्लोक) २३

पासुर – २२

paramapadhanathan

उडैमै नान् एन्रुम् उडैयान् उयिरै
वडमदुरै वन्दुदित्तान् एन्रुम् – तिडमाग
अरिन्दवन् तन् ताळिल् अडैन्दवर्क्कुम् उण्डो
पिरन्दु पडु नीळ् तुयरम् पिन्

सार:

सभी को अपने कर्मों का फल भोगना पड़ता हैं,चाहे वह अच्छा हो या बुरा | कोई भी उससे बच नही सकता | निधि नूल कहते हैं “उरऱ्पाल नीक्कल् उऱुवर्कुम् आगा” | इसका अर्थ हैं की देवता भी बुरे कर्मों को नहीं रोक सकते हैं | इसी तरह अच्छे कर्मों को भी नहीं रोक सकते हैं | अगर वर्षा नहीं हो रहीं हैं तो और कोई भी वर्षा नहीं दे सकता | इसी तरह अगर वर्षा अधिक हो रही हैं तो कोई उसे रोक भी नहीं सकता | इससे हम कर्म के प्रभाव को समझ सकते हैं,चाहे वह अच्छे हो या बुरे,व्यक्ति को भुगतना ही पड़ेगा | यह नियम श्रीमन्नारयण भगवान के द्वारा सारे भ्रमांड के लिए स्थापित किया गया हैं | पिछले जन्म मैं किए गये कर्मों का फल हमें इस जन्म मैं जोखिम या पुरस्कार के रूप मैं मिल सकता हैं | इस जन्म मैं किए गये कर्मों का फल हमें अगले आने वाले जन्मों मैं जोखिम या पुरस्कार के रूप मैं मिल सकता हैं | यह एक चक्कर के तरह चलते ही रहता हैं | क्या इस कर्मों के चक्कर मैं फसे जीवात्मा को कभी मुक्ति मिलेंगी ? यह पाशुर इस प्रश्न का उत्तर देता हैं | अगर कोई कर्म ही नही रहेगा ,तो क्या पुनः जन्म लेगा और क्या पुनः किसी किसी कर्मों का दुख या सुख भोगना पडेग? नहीं | तमिळ वेद कहता हैं की यह उपर बताए गये कर्म ऐसे नष्ट हो जाते हैं जैसे कपास आग से नष्ट होता हैं | और कोई दूसरा जन्म नहीं होगा |

शब्दशः अर्थ

उडैमै नान् एन्रुम् उडैयान् उयिरै– श्रीमन्नारायण भगवान आत्मा के मालिक  हैं वडमदुरै वन्दुदित्तान् एन्रुम् – और उत्तरीय मधुरै मैं अवतरित हुए | तिडमाग अरिन्दवन् – जो सुनिश्चित ही यह जानता हैं | तन् ताळिल् अडैन्दवर्क्कुम् उण्डो? – की श्रीमन्नारायण भगवान ही सभी के मालिक हैं और उनके कमल चरणों का एकमात्र आश्रय लेगा  उसे पुनः जन्म लेकर कर्मों के अनुसार सुख / दुख भोगने की चिंता नही रहेगी |पिरन्दु पडु नीळ् तुयरम् पिन्  – क्यूंकी उनके कर्म इसी जन्म मैं नष्ट हो जाएँगे जैसे कपास अग्नि मैं नष्ट हो जाता हैं |

स्पष्टीकरण :

उडैमै नान् एन्रुम् : हमें पता होना चाहिए की यह आत्मा श्रीमन्नारायण भगवान की संपत्ति हैं |शास्त्र जैसे वेदों मैं यह स्‍पष्ट बताया गया हैं की आत्मा श्रीमन्नारयण भगवान की संपत्ति हैं | हम सभी को शस्त्रों से यह बात समझ लेनी चाहिए | किसी व्यक्ति के जान लेने से भी बात वही ख़त्म नही हो जाती | बल्कि उसे तदनुसार आचरण भी करना चाहिए|

उडैयान् उयिरै वडमदुरै वन्दुदित्तान् एन्रुम् :  हमें पता होना चाहिए ऐसे श्रीमन्नारायण, जो हमारे आत्मा के मालिक हैं जिसे हम अपने आप को पहचानते हैं | हमे उनकी पहचान मथुरा मे अवतरित कृष्‍ण के रूप मैं होनी चाहिए | हमे पता होना चाहिए की वे,कृष्‍ण जिन्होने हमें भगवद् गीता प्रदान की,वे कहते हैं वे सर्वोच्च हैं,वे इस पूरे ब्रह्मांड में सभी के मालिक है | हमे पता होना चाहिए की कृष्‍ण ही हैं जिन्होने कहा था की जो व्यक्ति उनके कमल चरणों की शरण लेगा उनका कभी पुनर्जन्म नहीं होगा और वे कर्मों के फल स्वरूप सभी दुखों से मुक्त हो जाएँगे | वे उन्हे सभी बंधनों से मुक्त कर देंगे |

तिडमाग अरिन्द : यह वाक्यांश का अर्थ हैं “वस्तुतः बहुत स्पष्ट रूप से / यह पता होना चाहिए” | अगर हम शस्त्रों पर ध्यान केंद्रित करेंगे तो हम खुद यह देख सकते हैं की किसी की संपत्ति होने की क्षमता सारे जीवात्मा के लिए आरक्षित हैं और किसी का मालिक होने की क्षमता मात्र श्रीमन्नारयण भगवान के लिए ही आरक्षित हैं | इसलिए, इस पाशूर मैं शास्त्रों के अनुसार “उडमै” नाम जीवात्मा को दिया गया हैं और “उडैयान” नाम श्रीमन्नारयण भगवान को दिया गया हैं | तो,स्वामी ही उस जगह आर आयेगे जहा पर उनकी संपत्ति हैं और फिर उसे वे खुद अपने उपर लेलेंगे | वे ही आकर जीवात्मा तक पहुँचते हैं,और उनतक पहुँचने के खुद ही साधन बनाते हैं, और उनतक पहुँचने के बाद वे ही अपनी संपत्ति के वापिस मिल जाने से प्रसन्न होते हैं | यह संबंध,दास-स्वामी हमे बहुत स्पष्ट रूप से बिना कोई भ्रम के हमारे मन (तिडमाग) मै समझ लेना चाहिए |

अवन तन् ताळिल् अडैन्दवर्क्कुम् : यह वाक्यांश उन सभी को संबोधित करता हैं जिन्होने यह समझ लिया हैं की वे दास हैं और वे अपने स्वामी,श्रीमन्नारायण के चरण कमलों मैं उनकी पत्नी “पिराट्टि”(श्री लक्ष्मीजी)के पुरुष्कार द्वारा शरण लेते हैं | दूसरे शब्दों मैं ,वे लोग वह हैं जो द्वय के पहले भाग मैं बताए गये अनुसार शरणागती करते हैं |

उण्डो पिरन्दु पडु नीळ् तुयरम् पिन् : “नीळ् तुयरम्” उन सारे कर्मों को बताता हैं जो कई जन्मों से हमारे पीछे पड़े हैं | कर्म ही भविष्य के जन्मों के लिए कारण हैं | हालाँकि यदि कोई शरणागती करता हैं तो क्या उसको फिर से जन्म लेना पड़ेगा ? उनका कोई जन्म नहीं होगा क्यूंकी कोई कर्म ही नहीं रहेंगे | सभी कर्म पूरी तरह से नष्ट हो जाएँगे |

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इसका मतलब यह हैं की यह कर्म इस प्रकार नष्ट हो जाएँगे की कीसो को पता ही न लगे की एकदम से ये कहा चले गये | इस प्रकार यदि किसी व्यक्ति ने शरणागती की हो तो क्या उसे फिर से जन्म लेने होगा जिसमे उसे कर्मों के परिणामों को भोगना पड़े ? जिन्हे शरणागती करते ही मुक्ति चाहिए,उन्हे तभी मुक्ति मिलेंगी | पर ऐसे कई लोग हैं जिनको उस जन्म के अन्त मैं मुक्ति चाहिए जिस जन्म मैं उन्होने शरणागती की हैं | उनकी इच्छा भी सच हो जाएँगी | यह साबित करता हैं की शरणागती के बाद वैसे भी कोई जन्म नहीं होगा | अरुळाळ पेरुमळ एम्बेरूमानार स्वामीजी कहते हैं की यह कोई संभावना नहीं, बल्कि निरपेक्ष निश्चितता हैं |

अडियेन् केशव रामानुज दासन्

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-22-udaimai-nan/
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

ज्ञान सारं – पासुर (श्लोक) २१

Published by:

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

ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) २०                                                             ज्ञान सारं – पासुर (श्लोक) २२

पासुर२१

vishnu-lakshmi-photo

आरप पेरुन्तुयरे सेय्दिडिनुम अन्बर पाल
वेरिच्चरोरूगै कोन मेय्न्नलमाम् – तेरिल
पोरुत्तरकु अरीदु एनिनुम मैंदन उडर पुण्णै
अरुत्तरकु इसै तादै अट्र्र्रु

सार:  श्रीमन्नारायण, जो की पेरिया पिरट्टी (लक्ष्मी अम्माजी) के पति हैं वह अपने भक्तों को बहोत सारी पीड़ा दे सकते हैं। हालकी अपने भक्तों को वो पीड़ा देने का सच्चा कारण शुद्ध प्रेम हैं। यह इस पाशुर में उदाहरण के साथ प्रस्तुत किया हैं।

शब्दशः अर्थ

आरप पेरुन्तुयरे सेय्दिडिनुम अन्बर पाल ऐसा प्रतित होता हैं कि एक भक्त को बहुत पीड़ा दि गयी हैं | वेरिच्चरोरूगै कोन – अम्माजी के स्वामी भगवान श्रीमन्नारायण से | मेय्न्नलमाम् तेरिल पोरुत्तरकु अरीदु एनिनुम – लेकिन पुन: विचार करने से यह पुरि तरह स्पष्ट   हो गया कि यह पीड़ा तो भगवान श्रीमन्नारायण के हमारे प्रति प्रेम के कारण हैं जैसे | मैंदन उडर पुण्णै अरुत्तरकु इसै तादै अट्र्र्रु – एक पीता अपने पुत्र के चोट के इलाज के लिए एक कष्टकर शल्य वैध्यक (surgery) कराता हैं। | आरप पेरुन्तुयरे: तुयर” एक पीड़ा या दु:ख हैं; पेरुन्तुयरे – बड़ी पीड़ा; “आरप पेरुन्तुयरे” – बहुत बड़ी पीड़ा। स्वामीजी श्री देवराज मुनि “ई”(एवकारम) का प्रयोग यह समझाने के लिए किया कि यह दु:ख केवल पीड़ा के कारण से ही हुवा हैं। उसमे एक कण मात्र भी खुशी नहीं हैं और इसका मतलब “सिर्फ और सिर्फ दु:ख ही हैं”। सेय्दिडिनुम: “सेय्दिडिनुम” शब्द उस दशा को संबोधित करता हैं कि  हालकि भगवान बहुत बड़ी पीड़ा देते हैं। भगवान उस जीव को उसके सब कर्म का फल भी देते हैं जो वह जीव अपने जीवन काल में जोड़ता हैं। समयानुसार कर्मों कि घडी को तीन भागों में बाटा गया हैं। पिछले कर्म को “पोया पिझै” से जाना जाता हैं, भविष्य कर्म को “पुगुतरु वान” से जाना जाता हैं और वर्तमान कर्म को वह जब आत्मा उस शरीर में उपस्थित हैं। यह सब तीनों कर्मों को तो भगवान श्रीमन्नारायण ही विनाश कर सकते हैं। अत: जो जीव सबसे बड़ी पीड़ा से गुजरता उसको भी नष्ट करना भगवान के लिए नामुमकिन नहीं हैं। अगर भगवान चाहे तो वह कर सकते हैं। परन्तु अपने भक्तों के अधिक लाभ / उद्धार के कारण भगवान चाहते हैं कि उसके भक्त अपने कर्मों के फलनुसार उस पीड़ा को भोगे। इसका कारण यह हैं कि भगवान चाहते हैं कि उसके भक्त इस संसार बन्धन से छुट जाये। यह तथ्य “किट्टाधायिं वेट्टेन मारा” इस गाथा में दर्शाया  गया हैं  ।

यह एक तिरुकुरल से लिया गया हैं:

इयाल्बागवुम नोन्बिर्कु ओनृ इनमै उदमै
मयलागम मर्रूं पेयर्तु

उपर बताये गये तिरुकुरल का मतलब यह हैं कि हर एक को अपने पूर्व संसार बन्धन के अनुसार सब कुछ छोड़ना हैं। अगर कोई व्यक्ति एक तुच्छ वस्तु के लिए सब कुछ छोड़ता हैं तो यह बहुत आपत्ति जनक हो सकता हैं क्योकिं वह एक तुच्छ वस्तु धीमे से ओर धीरे-धीरे बाकि सभी वस्तु जो वह छोड़ा हैं उस पर केन्द्रित करता हैं। यह सब श्री परिमेल अझगरजी ने समझाया हैं।  तिरुकुरल  का पहिले जिक्र किया हुआ मतलब है की,एक जो अगर वह श्रीमन्नारायण भगवान के चरण कमलों को प्राप्त करके अपने अध्यात्मिक खोज को बढ़ाना चाहता है तो सांसरिक वस्तुओं को  भूतकाल से पकड़े हुवे है उन सबको पहिले ही छोड़ दे। अगर कोई व्यक्ति लगभग सब कुछ छोड़ देता है परंतु एक छोटी वस्तु के लिए, फिर वह बहुत आपत्तिजनक हो सकता है क्योंकि वह छोटीसी वस्तु धीरेसे और धीरे धीरेसे सभी वस्तुओं पर जो वह व्यक्ति छोड़ने के लिए केन्द्रित कर रहा हैं उसपर आ जाता हैं । इसीलिए एक व्यक्ति को सारी वस्तुए छोड़ना आवश्यक  है। यह विश्लेषण  श्री परिमेल अझगरजी के द्वारा कहा गया हैं।

वेरिच्चरोरूगै कोन: वेरि का अर्थ सुगन्ध हैं और “चरोरुगम” का अर्थ कमल हैं। इसलिए यह शब्द “वेरिच्छरोरुगम” शब्द पूर्ण तरह सुगन्धित कमल को संबोधित करता हैं। अत: “वेरिच्छरोरुगै” शब्द सुगन्धित कमल पर बैठने वाले को संबोधित करता हैं।

“चरोरुगै कोन”: “कोन” का अर्थ सामान्यत: राजा हैं। इदर उसका अर्थ “स्वामी” हैं। वह “चरोरुगै” के साथ चलता हैं इसलिए वह भगवान श्रीमन्नारायण जो अम्माजी (परिया पिराट्टी) के स्वामी हैं उनको संबोधित करता हैं। यहाँ अम्माजी का भी नाम इसलिए लिया गया हैं क्योकिं जब भगवान अपने भक्तों सबसे बड़ी पीड़ा देते हैं तब वे अकेले यह पीड़ा नहीं देते हैं। अम्माजी के जानकारी से और उनको शामिल कर के किया गया हैं। क्योकिं हम यह देखते हैं कि भगवान जो पीड़ा देते हैं वह वक्त के साथ हितकारी है यह साबित होता है और अम्माजी के उपस्थिती बिना कुछ भी ज्यादा हितकारी नहीं होता हैं। इसीलिए जब भी भगवान बहुत बड़ी पीड़ा देंगे तो अम्माजी हमेशा मौजूद रहेगी।

मेय्न्नलमाम् – इसका अर्थ सच्चा प्रेम / सच्चा चिन्तन करना।

तेरिल – यह उस क्रिया के अनुसन्धान को संबोधित करता हैं जहाँ भगवान किसी मनुष्य को सबसे पहिले दु:ख क्यों देता हैं। अन्बर पाल। अत: इस पाशुर में शब्द रचना इस ढंग से हो “वेरिच्चरोरूगै कोन अन्बर पाल आरप पेरुन्तुयरे सेय्दिडिनुम तेरिल मेय्न्नलमाम्”। यह एक उदाहरण के साथ समझाया गया हैं।

पोरुत्तरकु अरीदु एनिनुम मैंदन उडर पुण्णै अरुत्तरकु इसै तादै अट्र्र्रु: एक बालक को उसके शरीर में चोट लगी हैं। उसके पिता उसको अस्पताल में भर्ति कराते हैं जहाँ डॉक्टर उसके शरीर पर इलाज करता हैं। यह प्रक्रिया से उस बालक को बहुत दर्द होता हैं क्योंकि शायद उसके शरीर पर चीर-फाड़ करना हैं। उसके पिता इसके लिए राजी हो जाते हैं क्योंकि उन्हें पता हैं की इसका परिणाम अच्छा हैं। इस उदाहरण में पिता भगवान के जैसे हैं जो अपने भक्तों को उनके कर्म नष्ट होने के लिए बहुत ज्यादा पीड़ा देते हैं। यह एक भगवान का हमारे प्रति प्रेम हैं। इस प्रक्रिया में अम्माजी भी भगवान के साथ मिलकर भक्तों को संपूर्णत: चिरकाल मार्ग के लिए सहन करती हैं।

अडियेन् केशव रामानुज दासन्

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-21-arap-perunthuyare/
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

ज्ञान सारं – पासुर (श्लोक) २०

Published by:

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

ज्ञान सारं

ज्ञान सारं – पासुर (श्लोक) १९                                                              ज्ञान सारं – पासुर (श्लोक) २१ 

पाशुर २०

paramapadhanathan-2

 विरुप्पुरिनुम् तोण्डर्क्कु वेण्डुम् इदम् अल्लाल्
तिरुप्पोलिन्द मार्बन अरुल सेय्यान – नेरुप्पै
विडादे कुलवि विल वरुन्दिनालुम
तडादे ओलियुमे ताय?

शब्दशः अर्थ

विरुप्पुरिनुम् तोण्डर्क्कु वेण्डुम् इदम् अल्लाल् – एक भक्त उसकी अच्छाई की खातिर   निरर्थक वस्तू कि लालसा करता हैं फिर भी | तिरुप्पोलिन्द मार्बन – वह जिसके छाती पर पेरिया पिराट्टी (लक्ष्मी अम्माजी) हैं। अरुल सेय्यान – इन अनावश्यक वस्तु नहीं देते, इसके समान की  | नेरुप्पै विडादे कुलवि विल वरुन्दिनालुम – वह बच्चा जो अग्नि के चमक के कारण उसे छुना चाहता हैं और उसके दुष्परिणाम जाने बगैर वह रोता हैं कि वह उस अग्नि को पकड़ नहीं सकता, क्योकिं| तडादे ओलियुमे ताय? एक माता (भगवान श्रीमन्नारायण के जैसे) बच्चे को अग्नि से दूर ही ढकलेगी। हैं ना?

संक्षेप :

इस पाशुर में श्री देवराज मुनि स्वामीजी एक तथ्य के दृष्टान्त को एक उदाहरण के साथ बताते हैं। वह कहते हैं भगवान श्रीमन्नारायण अपने भक्तों को वह सभी वस्तु नहीं देंगे जो वह मांगते हैं। वह अपने भक्तों को कभी भी वह कौन सी भी वस्तु नहीं देंगे जो उसके लिए हानिकारक हैं। वें सब उस वस्तु को ही अच्छा समझकर उसी की चाहना करेंगे। यद्यपि भगवान श्रीमन्नारायण जो उन वस्तुओं के दुष्परिणामों को जानते हैं वह उस वस्तु को उनको नहीं देंगे। यह तथ्य इस पाशुर में एक उदाहरण के साथ समर्थन किया गया है।

अर्थ :

विरुप्पुरिनुम्: भगवान श्रीमन्नारायण के भक्त जन जीवन में कुछ ऐसी वस्तुओं कि चाहना करते हैं जो निरर्थक / तुच्छ हैं। अगर यह सब वस्तुए वह नहीं देंगे तो उनके लिये बड़ा दु:खदाई होगा यह जानते हुए भी कि वें सभी भगवान से यह सभी वस्तुओं को बड़ी मेहनत से मांगते हैं। “विरुप्पुरिनुम्” शब्द यह वर्णन करता हैं कि भगवान के भक्त किस अधिकतम परिणाम तक प्रतिपादन कर सकते हैं।

तोण्डर्क्कु: एक समूह कि प्रजा जो भगवान श्रीमन्नारायण के सच्चे भक्त हैं। “तोण्डु” शब्द का दोनो अर्थ हो सकता हैं “दास” और “सेवा-भाव”। इधर तो केवल सेवा-भाव ही दर्शाता हैं। जिन्हें सेवा भाव में रुचि हैं वहीं “भक्त” कहलाते हैं। अत: जिन्हें भगवान श्रीमन्नारायण कि सेवा करने में रुचि हो उन्हेंही “तोण्डर” कहकर बुलाते हैं।

वेण्डुम् इदम् अल्लाल्: “इदम्” यह तमिल शब्द संस्कृत पद “हितम” का समानान्तर हैं। इसका मतलब यह हैं कि उपर बताये गये सभी एक भक्त के लिए आवश्यक हैं। भक्त जन जो चाहते हैं उन्हें दो वर्ग में किया जा सकता हैं अर्थात वह जो उन्हें सब कुछ पसन्द हो और वह जिसकी उसे आवश्यकता हैं। “इदम्” पिछले को दर्शाता हैं। अत: यह पद “वेण्डुम् इदम् अल्लाल्” यह संबोधीत करता हैं कि वह जो उनके उच्च जीवन के लिए अनावश्यक हैं। “अल्लाल्” यह एक अस्वीकार सूचक हैं और अत: वह यह सब बतलाता हैं जो भक्तों के उच्च जीवन के लिए जरूरी नहीं हैं।

तिरुप्पोलिन्द मार्बन: यह उसको संबोधीत करता हैं जिसके पास प्रकाशमान और चमकीला वक्षस्थल हो क्योकिं अम्माजी वहाँ विराजमान हैं। भगवान श्रीमन्नारायण के वक्षस्थल को चमक / रौनक अम्माजी के साथ जुड़े रहने के कारण ही मिली हैं। आल्वार कहते हैं “करुमाणिक्क कुन्द्रतु तामरै पोल तिरुमार्बु, काल, कन, कै, चेवाई उंधियाने” और “करुमाणिक्क मलई मेल, मणि तदन्तामरै कादुगल पोल, तिरुमार्बु वाई कण कै उन्धि काल उदयादैगल सेय्यपिरान”। इस पाशुर में यह देखा जा सकता हैं कि भगवान के अन्य अंगो कि तरह, उनका वक्षस्थल भी बहुत चमकीला और जगमगाता हैं। यह एक बहुत अच्छी देखने लायक बात हैं कि सूची में उनके  वक्षस्थल (तिरुमार्बु) का सबसे पहिले वर्णन किया गया हैं। श्री शठकोप स्वामीजी कहते हैं “अलर मेल मन्गै उरयुम मार्बु”, अत: क्योकिं पेरिया पिराट्टी (अम्माजी) भगवान के वक्षस्थल  पर विराजमान हैं, उनके दिव्य चमक भगवान के पूरे वक्षस्थल पर फैली हैं और इसीलीए वह बहुत सुन्दर और चमकीली दिखती हैं।

“मैयार करुंगण्ण्ल कमला मलार मेल
चेय्याल तिरुमार्विनिल सेर तिरुमाले
वेय्यार चुदराझी संगमेन्धुम
कैय्या! उन्नै काणा करुधुम एन कण्णे!!!” – (तिरुवैमोझि ९,४,१)

इस पाशुर में भगवान के वक्षस्थल  को अम्माजी के साथ होने के कारण चमक का मूल ऐसा समझाया गया हैं। अत: “तिरुवाल पोलिन्ध मार्बन” भगवान के वक्षस्थल कि सुन्दरता को दर्शाया गया हैं। यह अम्माजी का संग भी समझाया हैं। अत: जो सच्चाई यहा समझाई गयी हैं कि दोनों (भगवान और अम्माजी) हमेशा एक साथ ही रहते हैं और वें हमेशा अपने भक्तों पर कृपा करने के लिए तत्पर हैं।

अरुल सेय्यान: भक्त जन कुछ वस्तु के लिए भगवान के पास उसका प्रतिपादन करते हैं परन्तु भगवान उन्हें वह नहीं देंगे। कारण कि भगवान जानते हैं कि वह वस्तु उन सब के कुछ भी काम कि नहीं हैं। तथापि भक्त जन अपने सीमित सोच के कारण यह करते हैं और कुछ वस्तु मांग भी लेते हैं जो कि वें सोचते हैं कि उनके लिए अच्छा हैं। यह तो भगवान कि निर्हेतुक कृपा हम सब पर हैं कि वह हमारी यह प्रार्थना उस समय अस्वीकार कर देते हैं और इसलिए भगवान हम जो मांगते हैं वह वस्तु अस्वीकार कर देते हैं।

अरुलुधल: इस का अर्थ हैं देना। भगवान के भक्त कितना भी प्रार्थना करें परन्तु भगवान उनकी प्रार्थना अस्वीकार कर देते हैं वह उनकी प्रार्थना स्वीकार नहीं करते क्योकिं भगवान इसका दुष्परिणाम जानते हैं। इस तथ्य को एक उदाहरण के साथ आगे समझाया गया हैं:

नेरुप्पै विडादे कुलवि विल वरुन्दिनालुम तडादे ओलियुमे ताय?: एक खेलता हुआ बालक हैं। वह थोड़ी दूर पर अग्नि देखता हैं और उसकि रोशनी और चमक देखकर आश्चर्यचकित हो जाता हैं। वह यह नहीं जानता कि अग्नि उसके शरीर को नुकसान पहुचाने वाली हैं। तथापि अग्नि कि चमक से आकर्षक होकर वह उसके तरफ जाता हैं और वह उसे हाथ में लेकर खेलना चाहता हैं। उस बालक कि माँ उसके पास हैं और उस पर कड़ी नजर रखी हैं। क्या वह माँ उस बालक को उस अग्नि के पास जाकर उसके साथ खेलने देगी जब कि वह बालक उस अग्नि के पास आगे बढ़ रहा हैं? निसंदेह वह उस बालक को जाने से रोकेगी। उसी तरह भगवान श्रीमन्नारायण जो सब का परिणाम जानते हैं अपने भक्त को वह सब कुछ नहीं देंगे जो वे उनसे मांगते हैं। कितना भी वह भक्त जन कोशीश कर ले परन्तु भगवान का स्पष्ट उत्तर रहेगा “नहीं”।

 

अडियेन् केशव रामानुज दासन्

Source: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-20-viruppurinum-thondarkku
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