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பூர்வ திநசர்யை – 9 -மந்த்ரரத்நாநுஸந்தாந

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ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

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 9-ஆம் பாசுரம்

मन्त्र रत्न अनुसन्धान सन्तत स्फ़ुरिताधरम् ।
तदर्थ तत्व निद्यान सन्नद्ध पुलकोद्गमम् ॥

மந்த்ரரத்நாநுஸந்தாந ஸந்ததஸ்புரிதாதரம், |
ததர்த்த தத்த்வநித்யாந, ஸந்நத்தபுலகோத்கமம் ||

பதவுரை:- மந்த்ரரத்ந அநுஸந்தாந ஸந்தத ஸ்புரித அதரம் – மந்த்ரங்களில் உயர்ந்த த்வயத்தை மெல்ல உச்சரிப்பதனால் எப்போதும் சிறிதே அசைகிற உதட்டையுடையவரும், ததர்த்த தத்த்வ நித்யாந, ஸந்நத்த புலக உத்கமம் – அந்த த்வய மந்த்ரத்தின் அர்த்தத்திலுள்ள உண்மை நிலையை நன்றாக த்யாநம் செய்வதனால் உண்டான மயிர்க்கூச்செறிதலையுடையவருமாகிய….

கருத்துரை:- இதனால் அதர ஸொபையை வருணிக்கிறார். அதரம்-உதடு. ‘ஸ்ரீமந்நாராயண சரணௌ ஸரணம் ப்ரபத்யே, ஸ்ரீமதே நாராயணாய நம:’ என்பது த்வயமந்த்ரம். இது திருமந்த்ரமாகிய ‘ஒம் நமோ நாராயணாய’ என்ற மூலமந்த்ரத்தைவிட உயர்ந்ததாகையால் மந்த்ரரத்நமெனப்படுகிறது. மூலமந்த்ரம் மந்த்ரராஜமென்றும், இது மந்த்ரரத்நம் என்றும் ப்ரஸித்தமாகியுள்ளது. மந்த்ர ரத்நமென்றால் மந்த்ரங்களுக்குள்ளே மிகவும் ஸ்ரேஷ்டமானது என்றபடியாம். ‘மந்த்ரங்களுக்குள்ளே பரமமான மந்த்ரம் இது. குஹ்ய(ரஹஸ்ய)ங்களுக்குள்ளே பரமமான குஹ்யம் இது. வெகு விரைவிலேயே ஸம்ஸாரக் கடலைத் தாண்டுவிப்பது இது. திருமந்த்ரத்தில் உண்டான எல்லா விதமான ஸந்தேஹங்களையும் தீர்ப்பது இது. எல்லாப் பாபங்களையும் போக்கவல்லதுமாகும் இது. இந்த ஸரணாகதி மந்த்ரம் எல்லாச் செல்வங்களையும், எல்லா நன்மைகளையும் உண்டாக்குமது’ என்று நாரதருக்கு பராஸர முனிவரால் கூறப்பட்டுள்ளது காணத்தக்கது. இப்படிப்பட்ட பெருமைகளைக் கருதியே இது மந்த்ரரத்நமெனப்பட்டது. அநுஸந்தானமாவது மெல்ல உச்சரித்தலாகும். த்வயத்தை உச்சரிப்பதனால் எப்போதும் உதடு அசைகிறதென்றபடி. ‘தேஹம் விழும் வரையில் த்வயத்தைத் திருப்பித் திருப்பிச் சொல்ல வேண்டும்’ என்பது பராஸரின் வசனம். அநுஸந்தானமென்று – மெல்ல உச்சரிக்கின்றமை கூறப்படுவதனால் ‘மந்த்ரத்தைப் பிறர் காதில் விழாதபடி உச்சரித்து ரக்ஷிக்கவேண்டும்’ என்ற ஸாஸ்த்ரார்த்தம் மாமுனிகளால் அநுஷ்டிக்கப்பட்டமை ஸூசிப்பிக்கப்பட்டது.

த்வயத்தை அர்த்தாநுஸந்தானமில்லாமல் மூலமாத்ரமாக உச்சரிப்பது உயர்ந்த அதிகாரிகளுக்கு தகாமையினால் மாமுனிகள் அதன் அர்த்தங்களையும் அநுஸந்திப்பதை இனிக்கூறுகிறார். த்வயத்தின் அர்த்தமாவது பிராட்டியும், எம்பெருமானும். பிராட்டியுடன் கூடிய எம்பெருமானைத் தஞ்சமாகப் பற்றுதலுமாம். அவற்றின் தத்துவமாவது – பிராட்டியின் புருஷகார பாவமும், அவளால் தலையெடுக்கப்பட்ட வாத்ஸல்யம் முதலிய குணங்களும், அக்குணங்களோடு கூடிய ஸித்தோபாயமான நாராயணனும், அவனுடைய திருமேனியும் அதைத் தெரிவிக்கிற திருவடிகளும் ஆகியவை. நித்யாநமாவது – நிதராம் த்யாநம் என்றபடி. அதாவது பாவநாப்ரகர்ஷம் என்று சொல்லப்படுகிற – இடைவிடாமல் நினைத்துக் கொண்டேயிருத்தல் ஆகும். முற்கூறிய அர்த்த தத்துவங்களை இடைவிடாமல் நினைத்தால் பகவத் பக்தர்களுக்கு ஆஸ்சர்யத்தினாலும் ஸந்தோஷத்தினாலும் மயிர்கூச்செரிதல் உண்டாவது இயற்கையாகையால், அது மாமுனிகளுக்கு உண்டாகின்றமை இதில் கூறப்பட்டது. த்வயத்தையும் அதன் அர்த்தங்களையும் நினைத்தலே ப்ரபத்தியாகையால், அப்ரபத்தியை ஒருதடவை மட்டுமே அநுஷ்டிக்க வேண்டியிருத்தலால், இடைவிடாமல் அநுஷ்டித்தமை சொல்லப்படுதல் பொருந்தாதே என்று கேட்கவேண்டா. மோக்ஷார்த்தமாகப் ப்ரபத்தியை அநுஷ்டித்தல் ஒருதடவையேயாகிலும், நற்போது போக்குவதற்காகவும், அநுபவித்து மகிழ்வதற்காகவும் இடைவிடாமல் அவ்வர்த்தத்தின் தத்துவங்களை நினைத்தல் கூடுமென்க.

முற்கூரியபடியேயன்றி ‘ததர்த்த தத்த்வ நித்யாநம்’ என்பதற்கு வேறுபடியாகவும் கருத்துக்கூறுவர். ‘விஷ்ணு: ஸேஷீ ததீய: ஸுபகுணநிலயோ விக்ரஹ: ஸ்ரீஸடாரி:, ஸ்ரீமாந் ராமாநுஜார்ய பதகமலயுகம் பாதி ரம்யம் ததீயம் | தஸ்மிந் ராமாநுஜார்யே குருரிதி ச பதம் பாதி நாந்யத்ர தஸ்மாத், ஸேஷம் ஸ்ரீமத் குரூனாம் குல மிதமகிலம் தஸ்ய நாதஸ்ய ஸேஷ: || [விஷ்ணுவானவர் ஸேஷி (நாம் செய்யும் கைங்கர்யங்களை ஏற்றுக் கொண்டு உகக்கும் தலைவர்). நற்குணங்களுக்கு இருப்பிடமாகிய அப்பெருமானுடைய திருமேனியே ஸ்ரீஸடாரி என்னும் நம்மாழ்வார், அவருடைய திருவடித்தாமரையிணையாக ஸ்ரீமத் ராமாநுஜாசார்யராகிய எம்பெருமானார் விளங்குகிறார். குரு: என்ற பதம் அவ்விராமாநுசரிடத்தில் நிறைபொருளுடையதாய் விளங்குகிறது. வேறு யாரிடத்திலும் விளங்குவதில்லை. ஆகையால் அவ்விராமாநுசருக்கு முன்பும், பின்புமுள்ள மற்ற குருக்களுடைய ஸமூஹம் அனைத்தும் அவ்விராமாநுச முனிவருக்கு ஸேஷமானது.] என்று பெரியவாச்சான்பிள்ளை அருளிச்செய்தபடியே, பகவத் ராமாநுஜாச்சார்யரே த்வயத்தில் உள்ள ‘ஸ்ரீமந்நாராயண்சரணௌ’ என்ற சரண்ஸப்தார்த்தம். அதுவே ததர்த்த தத்த்வம். அதாவது ஸ்ரீமந்நாராயணனுடைய – நாம் காண்கிற திருவடி ஸ்ரீமந்நாராயணனுடைய சரணங்களல்ல; பின்னையோவெனில் பகவத் ராமாநுஜரே ஸ்ரீமந்நாராயணனுடைய திருவடிகள் என்பது த்வயமந்த்ரார்த்தத்தின் உண்மைநிலை என்றபடி. யதீந்த்ரப்ரவணரான (பகவத் ராமாநுஜ பக்தராகிய) மணவாள மாமுனிகளுக்கு ராமாநுஜரென்னும் ஸ்ரீமந் நாராயண சரணங்களை இடைவிடாமல் த்யானித்தலே முக்கியமாகையால் முற்கூறிய த்வயார்த்த தத்த்வத்தை விட இந்த த்வயார்த்த தத்த்வமே இங்கு எறும்பியப்பாவால் அருளிச்செய்யப்பட்டதென்கை யுக்தமாகும். த்வயார்த்த தத்த்வ த்யானத்தினால் மயிர்க்கூர்ச்செறியபெற்ற தேவரீரையே இடைவிடாமல் கண்ணாரக்காணக்கடவேன் (12ம் ஸ்லோகம்) என்கையால், ‘எம்பெருமானுடைய குணங்களாலே ஆவேஸிக்கப்பட்டு எம்பெருமான் குணங்களையே த்யானித்து அதனால் ஆனந்தக் கண்ணீருடனும் மயிர்க்கூச் செறியப்பெற்ற திருமேனியுடனும் விளங்கும் பக்தனானவன் உடலெடுத்த அனைவராலும் எப்போதும் காணத்தக்கவனாகிறான்’ என்று விஷ்ணு தத்த்வ க்ரந்தத்தில் கூறியபடியே மணவாளமாமுனிகளைக் கண்ணாரக்காண் எறும்பியப்பா ஆசைப்பட்டபடி இது. (9)

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பூர்வ திநசர்யை – 8 – காஷ்மீர

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ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<<முன் பாசுரம்                                                                                                           அடுத்த பாசுரம்>>

 8-ஆம் பாசுரம்

काश्मीर केसरस्तोम कडारस्निग्धरोचिषा ।
कौशेयेन समिन्धनम् स्कन्धमूल अवलम्बिना ॥

காஷ்மீரகேஸரஸ்தோமகடாரஸ்நிக்தரோசிஷா|
கௌஸேயேந ஸமிந்தாநம் ஸ்கந்தமூலாவலம்பிநா||

பதவுரை:- காஷ்மீரகேஸரஸ்தோமகடாரஸ்நிக்தரோசிஷா – குங்குமப் பூக்களின் ஸமூஹம் போல் செந்நிறமாய்ப் பளபளத்த காந்தியை உடையதாய், ஸ்கந்தமூல அவலம்பிநா – தோள்களில் தரிக்கப்பட்டிருக்கிற, கௌஸேயேந – பட்டுவஸ்த்ரத்தினால், மிந்தாநம் – மிகவும் விளங்குமவராகிய….

கருத்துரை:- ஊர்த்வபுண்ட்ரத்தோடு பொருந்திய தோள்களும் அவற்றில் தரிக்கப்பட்ட பட்டுவஸ்த்ரமும் நினைவுக்கு வரவே அவற்றையும் வருணிக்கிறார் இதனால். பட்டு வஸ்த்ரத்தை உத்தரீயமாக அணிந்திருத்தல் இங்குக் கூறப்படுகிறது. ப்ரஹ்மசாரி, க்ருஹஸ்த்தன், வாநப்ரஸ்தன், ஸ்ந்யாஸி எனப்படுகிற நான்கு ஆஸ்ரமங்களிலுள்ள எல்லா ப்ராஹ்மணர்களுக்கும் பொதுவாக பட்டு வஸ்திரமணிதல் விதிக்கப்பட்டுள்ளது. பராஸரர் ‘யஜ்ஞோபவீதம் குடுமி ஊர்த்வபுண்ட்ரம் தாமரைமணிமாலை பட்டுவஸ்த்ரமென்னுமிவற்றை ப்ராஹ்மணன் எப்போதும் தரிக்கக்கடவன்’ என்று கூறியது காண்க. இந்த ப்ரகரணத்தில் ‘உத்தரீயத்தை அணியக்கூடாது’ என்று விலக்கியிருப்பது – அவைஷ்ணவ (வைஷ்ணவரல்லாத) ஸந்யாஸியைப் பற்றியதேயன்றி வைஷ்ணவ ஸந்யாஸியைப் பற்றியதன்றென்று கொள்ளத்தக்கது. இது தெருவில் எழுந்தருளிக் கொண்டிருக்கிற மாமுநிகளைப் பற்றி வருணிக்கிற ஸ்லோகமாகையால் உத்தரீயம் தோளிலணிந்திருப்பது குற்றத்தின்பாற்படாது. ‘ப்ரதக்ஷிணம் பண்ணும்போதும், தண்டனிடும்போதும், தேவபூஜை செய்யும் போதும், ஹோமம் பண்ணும் போதும், பெருமாளையும் ஆசார்யனையும் ஸேவிக்கும் போதும் தோளில் உத்தரீயம் அணிதல் ஆகாது’ என்றே சாண்டில்யர் கூறியுள்ளதனால் என்க. இங்குக் குறிப்பிட்ட பட்டுஉத்தரீயம் காஷாய வர்ணமுடையதென்று கொள்க; ஸந்யாஸிகளுக்கு அதுவே நியாயமுடையதாகையாலே. (8)

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பூர்வ திநசர்யை – 7 -அம்போஜ

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ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<<முன் பாசுரம்                                                                                                           அடுத்த பாசுரம்>>

 7-ஆம் பாசுரம்

अम्भोज बीज मालाभिः अभिजात भुजान्तरम् ।
ऊर्ध्व पुण्ड्रैः उपश्लिष्टम् उचित स्थान लक्षणैः ॥

அம்போஜபீஜமாலாபி: அபிஜாதபுஜாந்தரம்|
ஊர்த்வபுண்ட்ரைருபஸ்லிஷ்டம் உசிதஸ்தாநலக்ஷணை:||

பதவுரை :- அம்போஜபீஜமாலாபி: – தாமரை மணிகளால் செய்யப்பட்ட மாலைகளினால், அபிஜாத புஜ அந்தரம் – அலங்கரிக்கப்பட்டு அழகிய புஜங்களையும் திருமார்பையும் உடையவரும், உசித ஸ்தாந லக்ஷணை: – சாஸ்திரம் விதித்ததற்கு ஏற்ற – வயிறு முதலிய இடங்களென்ன, இடைவெளியோடு கூடியுள்ளமை முதலிய லக்ஷணங்களென்ன இவற்றையுடைய, ஊர்த்வபுண்ட்ரை: – ஊர்த்வபுண்ட்ரங்களுடன் (கீழிருந்து மேல் நோக்கி இடப்படும் திருமண்காப்புகளுடன்) உபஸ்லிஷ்டம் – பொருந்தப் பெற்றவருமாகிய…

கருத்துரை:- திருமார்பு அதற்கு இருவருகுமுள்ள புஜங்கள் பூணூல் நாபியாகியவற்றை வருணித்தபின்பு, திருமார்பு முதலியவற்றோடு தொடர்பு கொண்ட தாமரைமணிமாலையையும் திருமண்காப்புகளையும் வருணிக்கிறார் இதனால். “ஸுத்தமான தாமரை மணிமாலையையும், தோள்களில் ஒற்றிக்கொள்ளப்பட்டு அலங்காரமான சங்கு சக்கரப்பொறிகளையும், விஷ்ணுவின் பெயர்களிலாவது விஷ்ணு பக்தர்களின் பெயர்களிலாவது ஏதோ ஒன்றையும் தரிக்க வேண்டும்’ என்று பரத்வாஜரும், “பூணூலையும், குடுமியையும், திருமண்காப்புகளையும், தாமரை மணிமாலையையும், பட்டு வஸ்த்ரத்தையும், அந்தணன் தரிக்க வேண்டும்’ என்ற பராசரரும் பணித்தருளியவற்றை இங்கு அனுஸந்தித்தல் தகும். ‘மாலாபி:’ என்ற பஹுவசநத்தினால் தாமரைமணி மாலையோடு, துளஸீ மணிமாலையையும் பட்டினால் செய்யப்பட்ட பலநிறமுள்ள பவித்ரமாலைகளையும் கொள்க. ‘கருந்துளஸிக் கட்டையினால் செய்த மணிமாலையையும், பட்டுப்பவித்ரங்களையும், தாமரை மணிமாலையையும் எம்பெருமானுக்கு அணிவித்து, அவன் ப்ரஸாதமாகிய இம்மூன்றையும் தரிக்கவேண்டும்’ என்றுள்ள ப்ராஹ்ம புராண வசநம் இங்கு ஸ்மரிக்கத்தக்கது.

திருமண்காப்பைப் பற்றி, ஸ்ரீபாஞ்சராத்ர – பராஸர ஸம்ஹிதையில் ‘மூக்கின் அடிப்பகுதியில் (புருவ நடுவின் கீழுள்ள மூக்குப்பகுதியில்) ஒரு விரலகலமுள்ள பாதமும், நெற்றியின் நடுவில் ஒன்றரை விரல் அகலமுள்ள இடைவெளிப்பகுதியும் இருபக்கங்களிலுமுள்ள கோடுகள் ஒருவிரல் அகலமுடையதுமாக – ஊர்த்வபுண்ட்ரத்தை (கீழிலிருந்து மேலுக்குச் செல்லும் நெற்றிக்குறியை) அந்தணன் தரிக்கவேண்டும்’ என்றுள்ளது. பாத்மபுராணத்தில் ‘மூக்கின் அடிப்பகுதியிலிருந்து தொடங்கி நெற்றியின் முடிவளவாக ஊர்த்வபுண்ட்ரமிட வேண்டும். புருவத்தின் நடுப்பகுதி தொடங்கி நெற்றியின் இறுதிவரையில் இடப்படும் இரண்டு கோடுகளின் நடுவில் இடைவெளியை அமைக்க வேண்டும். அவ்விடைவெளி இரண்டு விரலகலமுடையதாகவும், இருகோடுகள் ஒரு விரலகமுடையதாகவும் இருக்கவேண்டும்’ என்று காண்கிறது. ‘விஷ்ணுக்ஷேத்ரத்திலிருந்து வெண்மைநிறமுள்ள ஸுத்தமான மண்ணைக் கொண்டுவந்து, அதைத் திருவஷ்டாக்ஷரமஹாமந்த்ரத்தினால் அபிமந்த்ரித்து, அம்மண்ணினால் நெற்றி முதலிய அவயங்களில் கேஸவாதி நாமங்களுக்குத் தக்கபடி (பன்னிரண்டு) ஊர்த்வபுண்ட்ரங்களை தரிக்கவேண்டும்’ என்ற பராஸர ஸ்ம்ருதியில் குறிக்கப்பட்டுள்ளது. ஊர்த்வ புண்ட்ரங்களை எறும்பியப்பா இங்குக் கூறியது ஸ்ரீசூர்ணத்திற்கும் உபலக்ஷணம்; ‘ஊர்த்வபுண்ட்ரத்தின் இடைவெளியில் ஸ்ரீதேவிக்கு அபிமதமான (இஷ்டமான) மஞ்சளால் செய்யப்பட்ட ஸ்ரீசூர்ணத்தைத் தரிக்கவேண்டும்’ என்று பராஸரர் பணித்தமையால் என்க. (7)

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

பூர்வ திநசர்யை – 6 – ம்ருநாளதந்து

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ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<<முன் பாசுரம்                                                                                                           அடுத்த பாசுரம்>>

 6-ஆம் பாசுரம்

म्रिणाल तन्तुसन्तान सन्स्थन धवलत्विषा |
शोभितम् यज्ञसूत्रेण नाभि बिम्ब सनाभिना ||

ம்ருநாளதந்து ஸந்தான ஸம்ஸ்தாந தவளத்விஷா |
சோபிதம் யக்யஸூத்ரேண நாபி பிம்ப ஸநாபிநா ||

பதவுரை:  ம்ருநாளதந்து ஸந்தான ஸம்ஸ்தாந தவளத்விஷா – தாமரைத்தண்டிலுள்ள நூல்களின் திரண்ட தொடர்ச்சியினுடைய உருவம் போன்ற வெண்மையான காந்தியையுடையதும், நாபி பிம்ப ஸநாபிநா – வட்ட வடிவமான நாபியின் ஸமான தேசத்தையுடையதுமான (=நாபிதேசம் வரையில் தொங்குகின்றதுமான) யஜ்ஞஸூத்ரேண – யஜ்ஞோபவீதத்தினால். சோபிதம் – விளங்குமவருமாகிய

கருத்துரை: திருமார்பிலுள்ள யஜ்ஞோபவீதத்தை வருணிக்கிறார் இதனால். ‘புத்தம் புதிய நூல்களால் நிருமிக்கப்பட்டதும் வெண்மை நிறமுள்ளதுமான பூணூலை அணிய வேண்டும்’ என்ற தத்தாத்ரேயரின் வசனம் இங்கு நினைக்கத்தகும். மேதாதிதியும் ‘ஸந்யாஸிகளுக்கு யஜ்ஞோபவீதமும் பற்களும் ஜலபவித்ரமும் ஆகிய இம்மூன்றும் எப்போதும் வெண்மையாக இருக்கக்கடவன’ என்று பணித்தார். ‘உபவீதம் ப்ரஹ்மஸூத்ரம் ஸூத்ரம் யஜ்ஞோபவீதம், யஜ்ஞஸூத்ரம் தேவலக்ஷ்யம் என்ற ஆறும் பூணூலின் பெயர்கள்’ என்றார்கள் மஹரிஷிகள். ‘யன்ஜ்ஞஸூத்ரேண’ என்ற ஒருமையினால் ஸந்யாஸிகளுக்கு மூன்றுவடம் கொண்ட ஒரு பூணூல்தான் என்பது குறிக்கப்படுகிறது. ‘ஸந்யாஸிக்கு ஒரே பூணூல், ப்ரஹ்மசாரிக்கு மான்தோலுடன் கூடிய ஒரே பூணூல், க்ருஹஸ்தனுக்கும் வானப்ரஸ்தனுக்கும் (=முதுமையில் மனைவியுடன் வனம் சென்று சேர்ந்து தவம் செய்யுமவனுக்கும்) உத்தரீயத்துக்காக அணியப்படும் ஒரு பூணூலுடன் சேர்ந்து இரண்டு பூணூல்கள் – அதாவது ‘மூன்று’ என்று வ்யாஸரும் பரத்வாஜரும் அறுதியிட்டனர். இங்கு ஸந்யாஸிக்கு ஒரே பூணூல் என்றது – ஒரு ஒற்றை வடத்துடன் கூடிய – மூன்று வடங்கொண்ட ஒரே பூணூல் என்றபடி. ‘நாபிக்கு மேல் பூணூல் தரித்தவனுக்கு ஆயுள் குறையும், நாபியின் கீழ் தொங்கும்படி தரித்தவனுக்கு தவம் அழியும். ஆகவே நாபியளவாகவே பூணூலணியக்கடவன் என்று மஹரிஷிகள் கூறியதை இங்கு நினைக்கத்தக்கதாகும். (6)

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பூர்வ திநசர்யை – 5 – ஆம்லாந

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ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<<முன் பாசுரம்                                                                                                           அடுத்த பாசுரம்>>

 5-ஆம் பாசுரம்

आम्लान कोमलाकारम् आताम्र विमलाम्बरम् |
आपीन विपुलोरस्कम् आजानुभुज भूषणम् ||

ஆம்லாந கோமலாகாரம் ஆதாம்ர விமலம்பரம் |
ஆபீந விபுலோரஸ்கம் ஆஜாநு புஜபூஷணம் ||

பதவுரை:- ஆம்லாந கோமல ஆகாரம் – வாடாக்குறிஞ்சி மலர் போல ம்ருதுவான திருமேனியையுடையவரும், ஆதாம்ர விமல அம்பரம் – மிகச் சிவந்து ஸுத்தமான (காஷாய) வஸ்த்ரமணிந்தவரும், ஆபீந விபுல உரஸ்கம் – உயர்ந்த (முன்னுக்குவந்த) விஸாலமான திருமார்பையுடையவரும், ஆஜாநு புஜபூஷணம் – முழ்ந்தாள் வரையில் நீண்டு, திருமேனிக்கு ஆபரணம் போன்ற திருக்கைகளை யுடையவருமாகிய…

கருத்துரை:- திருவடியழகை அநுபவித்துவிட்டு, இனித் திருமேனியின் மென்மையையும், ஸந்யாஸாஸ்ரமத்திற்குத் தக்க, திருப்பரிவட்டத்தின் இனிமையையும், மற்றுமுள்ள அவயவங்களின் அழகையும் அநுபவிக்கிறார் இதனால். (அம்லாந:) – வாடாக்குறிஞ்சிமலர். அது காட்டுவாகை மலர் முதலியவற்றைவிட மெத்தென்றிருக்குமாம். அம்லாந கோமலாகாரம் என்றதனால் – முன் ஸ்லோகத்தில் கூறியபடி திருவடிகள் மட்டும் ம்ருதுவானவையல்ல. திருமேனியே மெத்தென்றிருக்கும் என்று காட்டியபடி. திருவநந்தாழ்வானேயன்றோ மாமுநிகள். சிலர் அம்லான பதத்திற்கு, காட்டுவாகைமலர் என்று பொருள் கூறினர். வஸ்த்ரத்திற்குச் சிவப்பு நிறம் துறவறத்திற்கேற்பக் காவிக்கல்லினால் ஏற்றப்பட்டது. திருப்பாற்கடல்போல் வெள்ளைவெளேரென்ற திருமேனிக்கு, சிவப்பு நிறக்காஷாயத்தினால் உண்டான பளிச்சென்று எடுத்துக்காட்டுகின்ற (பரபாக) ஸோபை, திருபாற்கடலுக்கு அதன்கண் உள்ள பவழங்களால் உண்டான ஸோபை போன்றுள்ளமை குறிப்பாகக் காட்டப்பட்டது. (ஆபீநவிபுலோரஸ்கம்) திருமார்பு உயர்ந்தும் விஸாலமாகவும் இருத்தல் உத்தமபுருஷலக்ஷணமாகும். (ஆஜாநுபுஜபூஷணம்) இங்கு திருக்கைகள் முழந்தாளளவும் நீண்டுள்ளமை கூறியது உண்மையுரையாகும். அதனால் ஸிஷ்யர்களைக் கைகளால் பிடித்துக்கொண்டு நடந்தருளும்போது முழந்தாளளவும் நீண்டதாகத் தென்படாவிட்டாலும் குறையில்லை என்க. அல்லது ஸிஷ்யர்களைப் பிடித்துக் கொண்டே இருந்தால் அவர்களுக்கு ஸ்ரமமாக இருக்குமே என்று நினைத்து இடையிடையில் கைகளைத் தொங்கவிடவும் கூடுமாகையால், அச்சமயத்தில் கைகள் முழந்தாளளவும் நீண்டிருத்தல் தென்படுதலால் அது தன்னை இதனால் கூறினாரென்றலும் பொருந்தும். (5)

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thiruvAimozhi – 1.7.11 – kudaindhu vaNduNNum

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

Full series >> First Centum >> Seventh decad

Previous pAsuram

nammalwar-art-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says that this decad will eradicate all the difficulties which are obstacles for bhakthi.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains removal of the great disease of samsAram (material life) as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

In the end – AzhwAr says that this decad will eradicate the attachment for ulterior benefits which are obstacles for experiencing bhagavAn.

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

Similar to nanjIyar‘s introduction.

pAsuram

குடைந்து வண்டு உண்ணும் துழாய் முடியானை
அடைந்த தென் குருகூர்ச் சடகோபன்
மிடைந்த சொல் தொடை ஆயிரத்து இப் பத்து
உடைந்து நோய்களை ஓடுவிக்குமே

kudaindhu vaNdu uNNum thuzhAy mudiyAnai
adaindha then kurukUrch chatakOpan
midaindha sol thodai Ayiraththu ip paththu
udaindhu nOygaLai OduvikkumE

Listen

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

vaNdu – beetle
kudaindhu – submerged
uNNum – eating the honey
thuzhAy – thuLasi
mudiyAnai – sarvEsvaran who is having it on his head
adaindha – (by all means) rich
then – most benevolent
kurukUrch chatakOpan – nammAzhwAr‘s
midaindha – closely knit
sol – words
thodai – having poetic meter
Ayiraththu ippaththu – this decad among the thousand pAsurams of thiruvAimozhi
nOygaLai – great disease (of actions which are result of ahankAra, wealth, lust)
udaindhu – breaking them
Oduvikkum – will make them leave instantaneously

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

emperumAn‘s divine head is decorated with closely placed thuLasi leaves that are filled with honey in which beetles are submerged while drinking it. The most benevolent nammAzhwAr who is from AzhwArthirunagari  glorified such emperumAn in this decad which is among the thousand pAsurams of thiruvAimozhi which are compiled with beautiful words and poetic meter. Such decad will eradicate the great disease of samsAram after breaking it into pieces.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kudaindhu vaNduNNum thuzhAy mudiyAnaiemperumAn who is wearing divine crown which is decorated with thuLasi garland – the beetles which entered the garland seeking honey (like delving into an ocean), happily consumed the honey and even after all the honey was extracted, stay there not wishing to leave. Such emperumAn is glorified here.
  • adaindha thenkurukUrch chatakOpan – Just like those beetles were unable to back out of the honey in thuLasi leaves, AzhwAr is unable to withdraw from enjoying bhagavAn. Such AzhwAr mercifully compiled this decad.
  • midaindha sol thodai Ayiraththu ippaththu – Though the pAsurams are an outpouring of overflowing emotions of AzhwAr, the words too want to participate in the service and request AzhwAr to use them in his pAsurams.  For those who can recite this decad among the thousand pAsurams, their sins which make them think aiswaryam (wealth – worldly pleasures), kaivalyam (self-enjoyment) as the goal, will scoot.
  • nOygaLai udaindhu Oduvikkum – Even while (the effect of) those sins leave him – they won’t leave as a whole. They will be broken into pieces and driven out as explained in periya thirumozhi 8.10.7 “vaLLalE! un thamarkku enRum naman thamar kaLLar pOl” (Oh most benevolent! for your devotees, yama dharmarAja’s assistants are like totally unwanted [they won’t even approach them]).

Final summary from nampiLLai:

  • In the first pAsuram, AzhwAr censured the kEvalar [those desiring for self-enjoyment].
  • In the second pAsuram, AzhwAr explained the attitude of emperumAn towards those who are fully existing for him.
  • In the third pAsuram, when asked “Of these two categories, which one do you belong to?”, AzhwAr replied “I just enjoyed you and my obstacles got removed”.
  • In the fourth pAsuram, AzhwAr asked “What reason can I give to leave emperumAn who transformed me like this?”.
  • In the fifth pAsuram, AzhwAr said “when the gOpis of AyarpAdi leave krishNa, I will leave him”.
  • In the sixth pAsuram, when asked “What if he leaves?”, AzhwAr replied “I will not allow that”.
  • In the seventh pAsuram, when asked “What if you leave him?”, AzhwAr replied “He will not let me leave him”.
  • In the eighth pAsuram, when asked “did he not let you be separated from him in samsAram until now?”, AzhwAr replied “now that I have approached him with nappinnai pirAtti’s [nILA dhEvi’s] recommendation, even he himself cannot leave me”.
  • In the ninth pAsuram, AzhwAr said “why does this question [of leaving him] even arise? Once we have mixed together, it will be impossible to separate us”.
  • In the tenth pAsuram, AzhwAr said “I will eternally enjoy the auspicious qualities and will not become tired”.
  • Finally, he explains the result for those who practices this decad.

Thus ends the English translation for thiruvAimozhi 1st centum 7th 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 enjoy the next padhigam (decad).

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 1.7.10 – agalil agalum

Published by:

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

Full series >> First Centum >> Seventh decad

Previous pAsuram

krishna-arjuna-draupathi-sathyabama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “Even if I enjoy the communion of emperumAn with me forever, I will not be satisfied”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that since enjoying such emperumAn forever will not give full satisfaction, he cannot leave him.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

அகலில் அகலும் அணுகில் அணுகும்
புகலும் அரியன் பொரு அல்லன் எம்மான்
நிகர் இல் அவன் புகழ் பாடி இளைப்பு இலம்
பகலும் இரவும் படிந்து குடைந்தே

agalil agalum aNugil aNugum
pugalum ariyan poru allan emmAn
nigar il avan pugazh pAdi iLaippilam
pagalum iravum padindhu kudaindhE

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

agalil – for those who leave him (after being fulfilled with ulterior benefits)
agalum – he also will be interested in leaving them (since there is nothing more to do)
aNugil – for those who pursue him (without any other benefit)
aNugum – he will mix with those (just like water mixes with water)
pugalum ariyan – (for those with ulterior motives) he is difficult to reach
poruvallan – (for those who want him alone) there are no obstacles to reach him
emmAn – (for such auspicious quality) being my master
nigaril avan – (for such quality) having none comparable to him
pugazh – his glories
pagalum iravum – day and night without break
padindhu – entered in me
kudaindhu – mixing everywhere
pAdi – singing (with love)
iLaippilam – never stops doing it (not taking rest at all)

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

For those who leave him, he will leave them too; For those who pursue him, he will mix with them freely. He is difficult to reach (for those with ulterior motives) and (at the same time) there are no obstacles to reach him (for those who are surrendered to him). Being my master (for such great qualities), having none comparable to him and having entered in me mixing everywhere freely, I will sing his glories day and night without any break and will never get tired of doing that.

poru is explained both as obstacle (no obstacles for devotees) and fitting (capable of fitting well with the devotees).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • agalil agalum – As seen in srI rAmAyaNam yudhdha kANdam 18.34 “Anayainam harisrEshta dhaththamasyAbhayam mayA | vibhIshaNO vA sugrIva yadhi vA rAvaNassvayam ||” (Oh sugrIva, the best among monkeys! I give protection to vibhishaNa (who gave up his relatives);  Whether it is vibhIshaNa or even rAvaNa, bring him in front of me) – when the AthmAs leave emperumAn, he would feel sorry for them and leave them too with teary eyes. As said in srI rAmAyaNam 36.11 “dhvidhA bhajyEyamapyEvam na namEyam” (even I am cut into two pieces, I will not worship him) – for those who say that to bhagavAn, without any choice, he will destroy them too.
  • aNugil aNugum – As seen in srI rAmAyaNam yudhdha kANdam 19.6 “AkyAhi mama thathvEna rAkshaAnAm balAbalam” (srI rAma requested vibishaNa to explain the strengths and weaknesses of rAkshasa army), only when one takes a few steps towards emperumAn, he starts discussing even most confidential matters with him. Here, srI rAma considered vibhIshaNa as a descendant of ikshvAku vamsam instead of a rAkshasa (just for him turning towards emperumAn). In this decad, the first pAsuram explains the meaning of “agalil agalum” and the second pAsuram explains the meaning of “aNugil aNugum“.
  • pugalum ariyan – When both arjuna and dhuryOdhana approached him (before the battle), he gave himself to arjuna and pangaLam (heap of chaff which remains after beating paddy – worthless aspects – his army) to dhuryOdhana. So, for those who don’t enjoy him, he would be difficult to acquire.
  • poruvallan – When devotees approach him, there are no obstacles. As seen in mahAbhAratham udhyOga parvam 49 “yathra krushNau cha krushNA cha sathyabhAmA cha bhAminI …” (where krishNa, arjuna, dhraupathi and the beautiful sathyabhAmA are (intimately) present, where even abhimanyu or nakula/sahAdhEva have not even gone – sanjaya (after seeing it) says to dhrudhrAshtra), kaNNan emperumAn showed that divine vision (without any obstacles) to sanjaya (who is a pure-hearted devotee) which cannot be seen by one’s own sons.
  • emmAn – by showing these qualities, he transformed me to be totally existing for him only.
  • nigaril avan pugazh pAdi iLaippilam – I have no reason to take a break from glorifying his incomparable auspicious qualities.

Is there any limit in when you would do that?

  • pagalum iravum – day and night – always

Is it because you are enjoying him partially?

  • padindhu kudaindhE – enjoy him in all manners deeply – still I am unable to stop enjoying him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
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thiruvAimozhi – 1.7.9 – amarar muzhumudhal

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

Full series >> First Centum >> Seventh decad

Previous pAsuram

mohini

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr realizing the abundance of his communion with emperumAn, says that there is no question of separation.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “is there any reason for my AthmA to think about separation, after having communion with him in all possible ways?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram – What is the reason for saying “thAnum killAn” (even he is not capable to leave me)? AzhwAr asks “When emperumAn and I look like a single entity, where is the question of separation?”

pAsuram

அமரர் முழு முதல் ஆகிய ஆதியை
அமரர்க்கு அமுது ஈந்த ஆயர் கொழுந்தை
அமர அழும்பத் துழாவி என் ஆவி
அமரத் தழுவிற்று இனி அகலும்மோ?

amarar muzhu mudhal Agiya Adhiyai
amararkku amudhu Indha Ayar kozhundhai
amara azhumbath thuzhAvi en Avi
amarath thazhuviRRu ini agalumO?

Listen

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

amarar – nithyasUris’
muzhu – (svarUpa – true nature, sthithi – existence, pravruththi – actions etc) all
mudhalAgiya – have it as cause
Adhiyai – being the primary/leader
amararkku – for the dhEvas
amudhu – nectar (which they desired for)
Indha – one who gave
Ayar – for the cow-herd boys (who were related to him)
kozhundhai – one who is the leader
en Avi – my AthmA (soul)
amara – becoming fit (to be only existing for emperumAn)
azhumba – mixing with him (to eliminate the hurdles such as svAthanthriyam (independence) etc)
thuzhAvi – analysed (through many aspects such as svarUpam etc)
amara – being together (without separation)
thazhuviRRu – embraced him
ini agalumO – is there any scope for separation?

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

Once my AthmA became fit to be fully existing for him after analysing many aspects and embraced emperumAn, on whom nithyasUris fully depend for their sustenance, existence, activities etc., who is the leader of such nithyasUris, who gave the nectar to the dhEvas and who is the leader of cow-herd clan, is there any question of separation?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

  • Ayar kozhundhaibhagavath gIthA 4.8 “parithrANAya sAdhUnAm …” (Time after time, I descend to protect my devotees…).

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

  • amarar muzhu mudhal Agiya – nithyasUris have bhagavAn as the reason for their svarUpam, sthithi etc.
  • Adhiyai – starting with this, leelA vibhUthi (material realm) is explained. bhagavAn is the one who bestows the senses, body etc to even those are not fully devoted to him.
  • amararkku amudhu Indha – dhEvas who accepted the senses/body which were given by him said “We don’t want you; just the salt-water (amudhu-nectar) is enough” [since this nectar only elongates the life-span for a longer duration in this material realm] – for such dhEvas too, he churned the milky ocean and gave the amrutham.
  • Ayar kozhundhai – He descended as krishNa to those who said they want emperumAn only and not the amrutham and gave himself to them.
  • amara … – Approached such emperumAn who is with both spiritual realm and material realm, enjoyed him in several ways and mixed with him so much that it became difficult for me to distinguish myself from him.
  • ini agalumO – Only when two entities are visible, could they be separated. Once prakAra (body) and prakAri (substratum) are understood as one, can they be separated? [bhagavAn is the substratum [that which beholds everything] and AthmA is a body/attribute of bhagavAn]. Just like a form and its attributes are inseparable, when an entity (jIvAthmA) becomes fully attached to another entity (bhagavAn), those also become inseparable.

In the next article we will enjoy 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

కణ్ణినుణ్ శిరుతాంబు – 7 – కణ్దు కొణ్దు

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Nammazhwar-krishna

కణ్ణినుణ్ శిరుతాంబు

<< పాశురం 6

అవతారిక:

నంజీయర్  అభిప్రాయము :

మధురకవి ఆళ్వార్లు, నమ్మాళ్వార్ల  నిర్హేతుక కృప వలన తనకున్న అవరోధాలన్నింటిని  తొలగించి అనుగ్రహించారని  ఈ పాశురములో  పాడుతున్నారని  నంజీయర్  అభిప్రాయ  పడుతున్నారు.

నంపిళ్ళై అభిప్రాయము:

నమ్మాళ్వార్ల  నిర్హేతుక కృపను  చేతనులందరూ  పాడుతూ  తమ కష్టాలను పోగొట్టుకోవలని  మధురకవి  ఆళ్వార్లు ఈ  పాశురములో పాడుతున్నారు.

పెరియవాచ్చాన్  పిళ్ళై అభిప్రాయము :

మధురకవి ఆళ్వార్లను నమ్మాళ్వార్ల నిర్హేతుక కృప వలన  తనకున్న అవరోధాలన్నింటిని  తొలగించి  అనుగ్రహించారు కదా!  చేతనులందరూ తమ కష్ఠాలను పోగొట్టుకోవటానికి, నమ్మాళ్వార్ల నిర్హేతుక కృపను పొందడానికి అర్హులే.  కాని, నమ్మాళ్వార్ల ఔన్నత్యము  అందరికీ  తెలియక పోవటము చేత మధురకవి ఆళ్వార్లు ఈ పాశురములో  నమ్మాళ్వార్ల  ఔన్నత్యమును పాడుతున్నారు.

అళగియ మణవాళ పెరుమళ్ నాయనార్ల  అభిప్రాయము:

*4వ పాశురములో  మధురకవి ఆళ్వార్లను  , మహా ఙ్ఞానులు కూడా తనను నిరాకరించగామ్మాళ్వార్లు మాత్రము తల్లిగా తండ్రిగా ఆదరించారు అని చెప్పారు.  5వ పాశురములో  తనలోని  లోపాలను  చెప్పుకున్నారు.  కిందటి  పాశురములో నమ్మాళ్వార్లు తనను ఎప్పటికీ  వదలరని  చెప్పి ఈ పాశురములో  వారి  కీర్తిని  గానము  చేస్తున్నారు.

*ఈ  పాశురములో  నమ్మాళ్వార్ల  నిర్హేతుక  కృప  వలన  అనాదిగా  తనకున్న అవరోధాలన్నింటిని   తొలగదోసి అనుగ్రహించారని,  అందువలన వారి కీర్తిని లోకమంతా తిరిగి గానము చేస్తున్నారు.  “గురుం  ప్రకాశయేన్నిత్యం” అని శాస్త్రములో  చెప్పినట్లుగా  మధురకవి  ఆళ్వార్లు  తమ  ఆచార్యులైన  నమ్మాళ్వార్ల   కీర్తిని  గానము  చేస్తున్నారు.

*నమ్మాళ్వార్లకు  భగవంతుడి స్వాతంత్ర్యము మీద  పూర్తి  విశ్వాసము వుంది.  దేవతాంతరములకు ఈ స్వాతంత్ర్యము లేదు. భాగవత  శేషత్వము వలన లౌకిక  కోరికలు తొలగిపోయాయి.  సంసారుల  మీది  దయతో తిరువాయ్ మొళిలోని-1.2 “వీడు మిన్ ముఱ్ఱవుం” నుండి  -10.5 “కణ్ణన్ కళలిణై” దశకము వరకు పాడారు. భగవంతుని  స్వాతంత్ర్యము గొప్పది. చేతనుడు ఆయనను ఆశ్రయించినప్పుడు  ఆయన  శిక్షించవచ్చు.  కాని  నమ్మాళ్వార్లు  అలా  శిక్షించరు.  ఈ విషయమునే  మధురకవి  ఆళ్వార్లు  ఈ  పాశురములో  చెప్పారు.

పాశురము –

కణ్దు కొణ్దు ఎన్నై కారిమాఱప్పిరాన్

పణ్దై వల్వినై పాఱ్ఱి అరుళినాన్

ఎణ్దిసైయుం అఱియ ఇయంబుగేన్

ఒణ్దమిళ్ శటకోపన్ అరుళైయే

 ప్రతి పదార్థము:

పిరాన్ =  పరమ ఉపకారకులు

కారిమాఱన్ = పొఱ్కారి సుపుత్రులు

ఎన్నై = నన్ను

కణ్దు = అనుగ్రహించిన

కొణ్దు = వారి కైంకర్యములో నియమించి

పణ్దై వల్వినై = అనాది పాపములను

పాఱ్ఱి అరుళినాన్ = కృపతో తొలగదోసారు

ఒణ్దమిళ్  శఠకోపన్ అరుళైయే = మధురమైన తమిళ పాశురములకు మూలమైన శఠకోపుల కృప ( అత్తనాయ్)

ఎణ్దిసైయుం = అష్ట దిక్కులు

అఱియ = తెలుసుకునే విధముగా

ఇయంబుగేన్ = పాడుతాను

భావము:

పొఱ్కారి సుపుత్రులైన నమ్మళ్వార్లు దాసుడికి  పరమ  ఉపకారములు  చేశారు. వారి  కృపతో  అనాది  పాపములను  తొలగదోసి, వారి కైంకర్యములను  చేయటానికి  అనుగ్రహించారు.  మధురమైన  తమిళ  పాశురములకు  మూలమైన శఠకోపుల  కృపను  అష్ట క్కుల  తెలుసుకునేలా  పాడుతాను.

 నంజీయర్ వ్యాఖ్యానము:

* తిరువాయిమొళి 8.7.2 ళోఏ నమ్మళ్వార్లు “ఇరుందాన్ కణ్దు కొణ్దు”(నా హృద యములో  చేరి నన్ను ప్రేమతో చూస్తున్నాడు  ) అని  చెప్పినట్లుగానే  మధురకవులు  ఇక్కడ   అన్నారు.

*పణ్డై వల్వినై – అనాది పాపములు -ఆత్మకు ఈ  సంసారములో  అంతమును (పరమపదమునకు  చేరితే తప్ప) ఊహించను కూడా లేము.  ఈ పాపములు తీరేవి కావు  తొలగేవి కావు  అనుభవించి  తీరవలసినవే. నమ్మళ్వార్లు వీటిని తొలగించారు. వీరు భగవతుణ్ణి కూడా  భాగవత కైంకర్యమునకు  అడ్డుగా  భావించి  వదులుకున్నారు.

*ఎణ్డిసైయుం  అఱియ  ఇయంబుకేన్ –  ఈ విషయాన్ని ఙ్ఞానులకు, అఙ్ఞానులకు చెపుతాను.

*ఒణ్దమిళ్ –  సంస్కృత వేదము  “యతో వాచో నివర్తంతే” అన్నట్లు వాక్కులు/మనసు అర్థము కావు.  ద్రావిడ వేదము అలాకాక  సులభ  గ్రాహ్యము.

* “శఠకోపన్ అరుళైయే” – నమ్మాళ్వార్ల  కృప , భగవంతుని  కృప  అందని  వారికి  కూడా  అందుతుంది.

 నంపిళ్ళై ఈడు వ్యాఖ్యానము:

*కారిమాఱప్పిరాన్ – మధురకవి  ఆళ్వార్లు,  నమ్మాళ్వార్లను  “పిరాన్” (కృప చేసిన వారు)  అని  కృతఙ్ఞతా భావముతో పిలిచారు. సంప్రదాయములో  భగవంతుడిని  “పిరాన్” అంటారు. అందు వలన  నమ్మాళ్వార్లను  “కారిమాఱ పిరాన్” అని  సంభోధించడం  జరిగింది.

*పణ్దై వల్వినై –  భగవంతుడి కి కైంకర్యము చెసే సమయములో అనేక రకముల  అనాది పాపములు  అవరోధములుగా నిలుస్తాయి. (రామాయణములో శూర్పణఖ  లాగా). అయినా  భగవత్కైంకర్యమే  లక్ష్యముగా  వుండాలి.

*పాఱ్ఱి అరుళినాన్ –   “ద్విషంత: పాపకృత్యాం”(పాప ఫలమును పరమపదమునకు పోవునప్పుడు శత్రువులకు ఇచ్చి వెళతారు) అని  శాత్యాయన  శాఖలో  స్పష్టముగా  తెలిపినట్లుగా  ఇక్కడ  నమ్మాళ్వార్లు,  మధుర కవుల  అనాది పాపములను  తొలగించారు.

*ఎణ్డిసైయుం  అఱియ ఇయంబుకేన్ –  తిరువాయ్ మొళి  5.2.2  “తొణ్డీర్ ఎల్లారుం వారీర్”అని నమ్మాళ్వార్లు చెప్పినట్ళుగా కోరిక గాలవారందరికి  తెలియజేస్తాను అని మధురకవులు అంటున్నారు.

పెరియవాచ్చాన్ పిళ్ళై వ్యాఖ్యానం:

*కణ్దు కొణ్దు – నమ్మాళ్వార్లు  దాసుడిని  చూడగానే గొప్ప సంపదను చూసినట్లు ఆనందపడ్డారు.

*ఎన్నై –నమ్మాళ్వార్లకు  ఇతర  సంసారులకు  బేధము కూడా తెలియని , వారి నిర్హేతుకమైన  కృపను తెలుసుకోలేని దాసుడిని అనుగ్రహించారు.

*కారిమాఱప్పిరాన్ –  “సుహృదం సర్వ భూతానాం” అని  గీతలో  కృష్ణుడు  తనే  చెప్పగా,  నమ్మాళ్వార్లు  అంతకంటే కృపను చూపారు.

*ఒణ్దమిళ్ శఠకోపన్ అరుళైయే –  అందమైన తమిళములో  నమ్మాళ్వార్ల  కృపను గానము  చేస్తాను.  అదియే  దాసుడికి శరణ్యము.

  అళిగియ మణవాళ పెరుమళ్ నాయనార్  వ్యాఖ్యానం:

* నమ్మాళ్వార్ల   చిత్, అచిత్, ఈశ్వరుడు  అనే  తత్వత్రయ  ఙ్ఞానము,  ఈశ్వర భక్తి,  చిత్-అచిత్తుల  పట్ల వైరాగ్యము, చేతనులపై కృప అనే గొప్ప  గుణములు  ఈ  పాశురము  ప్రారంభములోనే  చెప్పబడింది.  నమ్మాళ్వార్ల  కృప భగవంతుడి కృప కంటే ఎక్కువైనది  అని  ఈ  పాశురములో  చెప్పబడింది.

*కణ్దు –  మహాభారతము శాంతి పర్వం  358.73  “జాయమానం  హి  పురుషం  యం  పశ్చేత్ మధుసూదన: …” (మధుసూదనుడి  చూపు  వలన  గర్భములోని  ఆత్మ  రక్షింప  బడినది). అలాగే  నమ్మాళ్వార్లు  దాసుడిని చూశారు.

*కొణ్డు –  దాసుని దోషములను చూసి కూడా అనుగ్రహించారు.

*ఎన్నై క్కణ్డు, ఎన్నైక్కొణ్డు –  దాసుడుపై దృష్టి  సారించారు, అంగీకరించారు. వారి  అంగీకారము వలన భగవంతుడు కూడా అంగీకరించాడు.

*కారిమాఱప్పిరాన్ – వారు భగవంతుడి లా స్వయంభువు (పిరాన్)  కాదు.  కారిమాఱన్    సుపుత్రులు (కారి మాఱప్పిరాన్).

*పాఱ్ఱి –   భగవంతుడు   గీత 18.66 లో   “మామేకం శరణం వ్రజ … మోక్షయిష్యామి” అని చెప్పారు. వీరు   శరణం  అనక  ముందే    అనుగ్రహించారు.

* ఎండిసైయుం… –  స్వతంత్రులుగా  భావించే వారికి,  దేవతాంతరము  పాటించే వారికి  ఉపదేశించి   కాపాడుతాను.

*అఱియ  ఇయంబుకేన్ – పెరియాల్వార్లు తమ తిరుప్పల్లాణ్డు-4లో “నాడు నగరముం నంగఱియ” అని పాడినట్లుగా దాసుడు నమ్మాళ్వార్ల పాటలను పాడుతూ,  కీర్తిస్తాడు.

*శ్రీ జాంబవంతుడు,  త్రివిక్రమ అవతారము తరవాత   “దేవా: స్వస్తానమాయాంధి ధైత్యా: సర్వే హతా గతా: | న భయం విద్యతే కించిత్ జితం భగవతా జగత్ ||” అని కీర్తించినట్లుగా  మధురకవి  ఆళ్వార్లు,  నమ్మాళ్వార్లను  కీర్తిస్తున్నారు. అక్కడ భగవంతుడి శక్తియుక్తులను కీర్తించినట్లుగా,  ఇక్కడ నమ్మాళ్వార్ల  ప్రేమను కీర్తించారు. అక్కడ ప్రయోజనాంతర పరులు  లభ్దిని పొందగా  ,ఇక్కడ  అనన్యప్రయోజన పరులు  (ప్రపన్నులు) లభ్దిని పొందారు. అక్కడ భగవంతుడి లీలలను ప్రస్తావించగా  ఇక్కడ నమ్మాళ్వార్ల  స్వచ్ఛత  ప్రస్తావించబడింది.

అడియేన్ చుడామణి రామానుజ దాసి

Source: http://divyaprabandham.koyil.org/index.php/2015/02/kanninun-chiru-thambu-7-kandu-kondu/

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thiruvAimozhi – 1.7.8 – ennai negizhkkilum

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srImathE satakOpAya nama:
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Full series >> First Centum >> Seventh decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, When asked “What if such emperumAn leaves you?”, AzhwAr replies “Even if he wants to separate from me, he cannot separate my heart from him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram – Why should we say “I will leave him, he will leave me”? No, even if he wants to leave me, more than me, my heart which is fully captured by his auspicious qualities, cannot be separated from him, even if he himself tried.

pAsuram

என்னை நெகிழ்க்கிலும் என்னுடை நன் நெஞ்சம்
தன்னை அகல்விக்கத் தானும் கில்லான் இனி
பின்னை நெடும் பணைத் தோள் மகிழ் பீடு உடை
முன்னை அமரர் முழு முதல் தானே

ennai negizhkkilum ennudai nan nenjam 
thannai agalvikkath thAnum killAn ini
pinnai nedum paNaith thOL magizh pIdu udai
munnai amarar muzhu mudhalAnE

Listen

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

ennai – me (who was bestowed with gyAnam (knowledge), prEmam (love) by bhagavAn himself and one who cannot look at anyone else)
negizhkkilum – push me aside
nal – well-wishing (captured by emperumAn to be partial towards him)
ennudai nenjam thannai – my heart
agalvikka – to separate from him
thAnum – himself (who is sarvasakthi (omnipotent))
ini killAn – will not do it
pinnai – (he is) nappinnai pirAtti’s [nappinnai is an incarnation of nILA dhEvi and is one of the foremost wives of krishNa]
nedum – wide
paNai – well-rounded
thOL – being embraced with such shoulder
magizh – joyful
pIdu udai – having the greatness
munnai – ancient
amarar – nithyasUris
muzhu – for their sustenance etc.,
mudhalAnE – isn’t he the only primary person?

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

Even if I can be convinced to leave him, it will be impossible for he himself to separate from my heart which has become partial towards him. Isn’t he the leader of nithyasUris, being the one who has the greatness of enjoying the embracing of the wide, well-rounded shoulder of nappinnai?

This indicates – if he can leave nithyasUris (which is not possible), he can leave me and my heart as well.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

  • pinnai nedum paNaith thOL magizh pIdu udai – Similar to srI rAmAyaNam AraNya kANdam 37.38 “apramEyam hi thaththEja: yasya sA janakAthmajA” (srI rAma who is with unbelievable radiance due to having janaka’s daughter on his side).

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

  • ennai negizhkkilum – It is very difficult to separate me (who has been bestowed with faultless knowledge/bhakthi by emperumAn himself); even if he can do that,
  • ennudai nal nenjam thannai agalvikka – How can he separate my heart which was immersed in him as explained in periya thiruvanthAdhi 1 “nenjE! iyaRRuvAy emmodu nI kUdi” (Oh heart! being together with me, work with me) and in thiruvAimozhi 1.1.1 “thozhudhu ezhu en mananE” (Oh mind! worship and be uplifted)?
  • thAnum killAn – He is sarvasakthi (omnipotent), would he not be able to dispose of your heart? No, he cannot.

Did he not keep you in samsAram until now? Why would not he do that again?

  • ini – No, he will not do that any more.

What is the reason for AzhwAr saying “ini” confidently?

  • pinnai … – How can emperumAn dispose of those who surrender unto him with the purushakAram (recommendation) of nappinnai in the assembly of nithyasUris (eternally liberated souls)?
  • pinnai nedum paNaith thOL magizh pIdu udai – One whose glories are celebrated for embracing the wide, well-rounded and fresh bamboo like shoulder.
  • amarar muzhu mudhalAnE – As explained in yajur vEdham achchithram “yathrarshaya: prathamajA yE purANA:” (those nithyasUris – the residents of paramapadham, ones who can visualize everything, ones who have no beginning and ones who have most enjoyable fresh forms though they are ancient), emperumAn is the sustenance, activities etc for nithyasUris.
  • thAnum killAn – srI rAmAyaNam sundhara kANdam 51.32 “…haryarukhsagaNa sannidhau…” (srI rAma vowed in the assembly of vAnaras (monkeys) that he will destroy those who kidnapped sIthA). When nappinnai’s purushakAram is there, why would he dispose me of? [Just like srI rAma protected sIthA per his vow, he will protect me too].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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