Daily Archives: November 12, 2015

rAmAnusa nURRanthAdhi – 16

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pAsuram 16

Introduction (given by maNavALa mAmunigaL)

Being pleased after thinking about the benefits he received (emperumAnAr’s grace), he wants all to become devoted (to emperumAnAr) in the same way, and for that he talks about emperumAnAr’s graceful help to this world, emperumAnAr who is the target of ANdAL’s grace, ANdAL who is the desire of emperumAn.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he celebrated emperumAnAr through his devotion to periyAzhvAr; in this pAsuram he talks about that AzhvAr’s daughter ANdAL’s natural compassion which emperumAnAr is living with, and his (emperumAnAr’s) nature being of extreme generosity, due to which he is constantly deliberating about giving paramapadham to everyone; when all of the ways of vEdhas were lost, and when kali (its ill effects) was spread everywhere and was ruling the world, he came from the other world to this soil and saved everyone, he is such a beloved one; and he (amudhanAr) wants everyone to be involved in that person, so he is explaining about the help of emperumAnAr.

thAzhvu onRu illA maRai thAzhndhu thala muzhudhum kaliyE
ALginRa nAL vandhu aLiththavan kANmin arangar mauli
sUzhginRa mAlaiyaich chUdik koduththavaL thol aruLAl
vAzhginRa vaLLal irAmAnusan ennum mAmuniyE                                     16

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Word by word meaning (given by maNavALa mAmunigaL)

arangar – periya perumAL’s
mauli sUzhginRa malaiyai – garland worn on the thirumudi (divine head)
sUdik koduththavaL – wore that in her hair, made it fragrant, and gave Him; such glory; such ANdAL’s
thol aruLAl – her natural kindness as his water source for growing;
vAzhginRa vaLLal – (he) lives due to that; he is extremely generous
mAmuni ennum – distinguished muni (deliberates)
irAmAnusan – that is emperumAnAr;
Since it is eternal, not created by anyone, significant beyond what is seen (prathyaksham), or inferred (anumAnam), and existing as truth by itself …
oru thAzhvilla maRai – that is, vEdham that is not deficient, in being its own reference,
thAzhndhu – due to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden,
thala muzhudhum – in all of the earth
kali – kali yuga
ALginRa nAL – was ruling, during that time,
vandhu – (he) came (to this world) as requested (by emperumAn)
aLiththavan kANmin – see the one who redeemed that vEdha, and protected the world;
Implication is, like me shouldn’t you too live relating only to him (emperumAnAr) and to nothing else.

vyAkyAnam

arangar mauli referring to periya perumAL who is in kOyil (srIrangam) in divine rest, since he is the one having divine rest in srIvillipuththUr as vadaperum kOyil udaiyAn; for such swAmi’s divine head;

sUzhginRa mAlaiyai – flower garland that can be used for decorating {, or, that can be decorated by emperumAn}

sUdik koduththavaLin her divine hair, as can be referred as ‘thAzh kuzhalAL’, first she decorated herself with that garland, and then removed it for presenting to the swAmi. As this happened, she was named ‘sUdik koduththavaL’ (~one who wore and then gave), and then that itself became her identity (her name is not mentioned in this pAsuram); like also said in ‘sUdik koduththa sudark kodiyE [thiruppAvai thaniyan]’.

emperrumAnAr-ANdALsUdik koduththavaL with koyil aNNar

thol aruLAl – As said in “udhathi parama vyOmnOr-vismruthya mAdhrusa-rakshaNa-kshamamithi dhiyA bhUya:srIranga dhAmani mOdhasE [srI parAsara bhattar’s guNa rathna gOsam – 56] (You spurned both the place of samudhra rAjan (your father) and parama padham (your husband’s place), and you have come to srIrangam for us) (this is said towards srIdhEvi nAchiAr, but applies to bhUmA dhEvi (ANdAL) as well) {maNavALa mAmunigaL also said “vaikuntha vAn bhOgam thannai igazhndhu, AzhvAr thirumagaLArAi [upadhEsa rathinamAlai – 22] (~spurned the comforts of srI vaikuntam and was born as divine daughter of AzhvAr)},

and in “anugraha mayIm vandhE nithayam agyAtha nigrahAm [vEdhAnthAcharyar’s yathirAja sapthathi – 2] (~thAyAr is full of blessings, and is incapable of taking any punitive action),
so, as she is the mother for all in these worlds, due to that motherly relationship, she is naturally merciful.

vAzhginRa by her mercy only, you see, is his well-being. When emperumAnAr performed charaNAgathy (surrendering), when azhagiya maNavALan had given sERththi (together) with srI ranga nAyakiAr in her sannidhi, he started with ‘bhagavan nArAyaNAbhi mathAnu rUpa [gadhya thrayam]’, it is famous that he performed prapaththi at Her divine feet first to begin with.

vaLLalin this way, through Her he performed prapaththi to Him, and got the benefit, and he gave that benefit to everyone in this world – such a great generous one. jIyar also divined about this beauty by saying “kAlathrayEpi karaNathraya nirmitha athi pApakriyasya saraNam bhagavath kshamaiva | sA cha thvayaiva kamalA ramaNErththithA yath, kshEmassa Eva hi yathIndhra! bhavathsrithAnAm [yathirAja vimsathi – 18]” (~rAmAnuja! for the sins one performed using the three faculties – mind, body, and speech, it is srIranganAthan who is present in srIrangam the only refuge during all three times of the day; in fact, it is the prayer of dhEvarIr through gadhya thrayam to aranganAthan during the divine day of panguni uthram that is our protection; this is our only protection.)

enRum mAmuni – as he is this much generous, he is always deeply deliberating about the protection of his devotees.

irAmAnusan – that is, emperumAnAr.

thAzhvu onRu illA maRai – vEdham not having any deficiency is about – bramam (mistaking one for other); pramAdham (forgetful); vipralambam (contradictions), etc.; purushapraNIthathvam (being created by someone); svaprAmANyE anya sApEkshathvam (having to refer to something else as source); anithyathvam (not existing at times/not lasting); and so on – none of these deficiencies are present in vEdhas.

maRai thAzhndhusuch vEdham got affected badly due to bAhya kudhrishtis (those not accepting vEdhas, and those giving wrong meanings to vEdhas), and due to the nature of kali yuga; kali cramped and tried to destroy the vEdha; (this is explained in length quoting vishNu purANam and srImath bhAgavatham); due to the badness of kali, it was walking in ways that should be rejected, and cornered and side tracked the vEdham.

thala muzhudhum kaliyE ALginRa nAL – Like how when light is hidden/removed, the darkness would surround and occupy the whole place, by the nature of this world that brings in darkness (ignorance), kali yuga was ruling alone this world; if time and place are right and amicable, then it would be possible to correct and protect; unlike that, the place was having multi-faceted enemies (of vEdhas), and time belonged to such people (so it was hard).

vandhu – during such terrible place and time, from Paramapadham he came as a blessing, as a divine incarnation in this world at srIperumbUthur

aLiththavan kANminhe came so and protected everyone, please see! Meaning is that, all of you please understand that he is your protector, so surrender to him and live right. AzhvAr too said, ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1] (~ Watch for it! kali’s effects will be destroyed!’).

From AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhas ever present means that the sequence of words is always the same – during annihilation when it is present in the divine mind of emperumAn, and after it is passed as is to brahmA during his creation process;
arangar – unlike in his other pAsurams where he says ‘arangan’, here he says ‘arangar’ -> similar to ANdAL using the word ‘arangar’ during praNaya rOsham (upset with emperumAn due to separation).

Andal Thirkalayanam-779299-p_kumar.blogspot.com
arangar – can be considered as a plural of arangan; like how those who attained mukthi might assume different forms in order to do kainkaryam, here emperumAn due to his extreme love for ANdAL, is taking different forms to be with her – he came from the form of arangan of srIrangam to the form of vadaperum kOyil udaiyAn at srIvillipuththUr; so two of them;
This is followed by very detailed descriptions about emperumAn’s love for ANdAL, greatness of ANdaL, greatness of emperumAnAr due to his considering thiruppAvai as an upanishath, and getting the name of thiruppAvai jIyar, how emperumAnAr removed the darkness created by kali, and so on.

– – – – –

Translation: raghurAm srInivAsa dasan

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thiruvAimozhi – 2.1.1 – vAyum thirai

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Full series >> Second Centum >> First decad

separation-sorrow-with-crane

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnkuSa nAyaki (AzhwAr in feminine mood), looking at a crane which is single-mindedly waiting for its prey, thinks that it is in distress like herself and says “Alas! you too are suffering like this”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram,  meditating upon the union of SrI mahAlakshmi with SrIman nArAyaNan which is the cause of increased enjoyableness as highlighted previously in thiruvAimozhi 1.10.10 “maNiyai vAnavar kaNNanai” and becoming immersed in that experience, she sees a crane in her garden which is near the seashore and asks it “Did you also lose your heart to emperumAn?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

First pAsuram – Since those who are in separation seek out neydhal land (sea and seashore), parAnkusa nAyaki too reaches a garden on the seashore to cheer herself up while in distress of separation from emperumAn. She notices a crane there. On seeing the white/pale complexion of the crane’s body, she thinks that the crane too has become pale due to the love-sickness in separation and tells it “Oh poor thing! You too have been caught in the matter of same emperumAn like I am and lost your heart to him”.

pAsuram

வாயும் திரை உகளும் கானல் மட நாராய்
ஆயும் அமர் உலகும் துஞ்சிலும் நீ துஞ்சாயால்
நோயும் பயலைமையும் மீது ஊர எம்மே போல்
நீயும் திருமாலால் நெஞ்சம் கோள் பட்டாயே?

vAyum thirai ugaLum kAnal mada nArAy!
Ayum amar ulagum thunjilum nI thunjAyAl
nOyum payalamaiyum mIdhUra emmE pOl
nIyum thirumAlAl nenjam kOL pattAyE

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

vAyum – approaching closely
thirai – in the tide
ugaLum – carefully walking
kAnal – in the seashore
madam – majestic
nArAy – Oh crane!
Ayum – (sleepless) mother
amar ulagum – dhEva lOkam – celestial world (where sleep is nonexistent)
thunjilum – even if they sleep
nI – you
thunjAy – are not sleeping
Al – thus
nOyum – the pain/disease inside
payalaimaiyum – (which causes) the pale complexion due to love-sickness
mIdhUra – raising
emmE pOl – (being caught in dear one) like us
nIyum – you too
thirumAlAl – by SrIman nArAyaNan who is the consort of SrI mahAlakshmi
nenjam – heart
kOtpattAyE – have been stolen?

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

Oh crane that carefully walks on the closely approaching tides! Even if those sleepless mother, dhEvas in dhEvalOkam (where there sleep is nonexistent) sleep, you are not sleeping. It seems that this is because you are in pain inside (due to separation) as a result of which your body has become pale, due to that love-sickness like us whose hearts have been stolen by SrIman nArAyaNan.

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

  • vAyum thirai ugaLum – Even when great tides go over the head, the crane does not leave the seashore until its prey is caught. This is like those who are fully meditating upon bhagavAn (who do not give up in any circumstance). Just as it is said in periya thirumozhi 11.4.1, one who does not forget “alaikadalnIr kuzhamba agadAdavOdi agalvAnurinja mudhugil malaigaLai mIdhu koNdu varumInai” (the fish [mathsyAvathAram] which brings great mountains on its back in the ocean with great tides), this crane too is not forgetting the fish it preys for. As explained in srI bhAgavatham 10.20.15 “girayO varshadhArAbhihanyamAnA na vivyathu: abhibhUyamAnA vyasanairyathAdhOkshajachEthasa:” – even when great rains fall on a mountain, the mountain stays fixed – this is similar to those who are fixated on “sarvEsvaran is the protector” will stay strong and not become caught in miseries of this world.
  • kAnal madanArAy – Oh crane that carefully walks into the tides! Like the village-heads who wear auspicious pavithram (dharba grass), perform yAgam etc., and pretend to be virtuous while harming others, even if some lean fish pass by, you ignore them and wait for the best prey.
  • Ayum – my (parAnkusa nAyaki‘s) mother who has not slept since her birth worrying for my  well-being.
  • amar ulagum thunjilum – even if the nithyasUris (who never sleep) sleep, you are not sleeping. Why is her mother sleepless? Initially, she was sleepless thinking “we have to get her a fitting husband”; subsequently, on seeing her suffer in separation from emperumAn, she is sleepless. sIthA pirAtti said in srI rAmAyaNam ayOdhyA kANdam 119.36 “pathisamyOgasulabham vayO dhrushtvA cha mE pithA | chinthArNavagatha:” – my father became very worried thinking “Her age is ripe that she should be married to a suitable groom and I am not finding that suitable person”. Similarly, parAnkusa nAyaki‘s parents are having sleepless nights in such worry. nithyasUris do not sleep since their eye-lids never close and are always having the divine vision of emperumAn.
  • nOyum payalaimaiyum – the internal suffering and the impact of such internal suffering on her body.
  • mIdhUra – Like poison spreading in the body, this paleness has spread all over the body.
  • emmE pOl – I thought I was alone in this suffering but you are there too. Like me, you are also tolerating the sorrow, insults etc., still waiting for emperumAn and having pale complexion.
  • nIyum – you too who are so tender for not being able to handle the suffering in separation. Are both of us unable to uphold the principle explained in srI rAmAyaNam yudhdha kANdam 9.30 “thath thasya sadhrusam bhavEth” (he coming over to lankA and rescuing me (without any of my efforts) is the suitable action for srI rAma’s greatness).
  • thirumAlAl nenjam kOtpattAyE – Are you also suffering in your heart and physically, by losing bodily complexion like me? Did you [also] desire for “mainthanai malarAL maNavALanai” (the eternally youthful husband of SrI mahAlakshmi) [even after his being with srI mahAlakshmi who helps everyone to unite with him, how can he make us suffer like this?].
  • nenjam kOtpattAyE – You also lost your heart! Not just bodily suffering – you are suffering in your heart too!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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తిరువెళుకూట్ఱిరుక్కై 5వ భాగము

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తిరువెళుకూట్ఱిరుక్కై

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ముత్తు ణై నాన్మరై వేళ్వి
అఱు తొళిల్  అన్దణర్ వణంగుం తన్మయై

ప్రతిపదార్ధము : 

అన్దణర్ వణంగుం తన్మైయై బ్రాహ్మణులచే పూజింపబడువాడు 

ముత్తీ త్రై అగ్నులు  (మూడు విధము లైన అగ్నులు)మరియు

నాల్ మఱై నాలుగు రకములైన  వేదములు మరియు

ఐవగై వేళ్వి ఐదు విధములైన  యఙ్ఞములు మరియు

అఱు తొళిల్ ఆరు విధములైన కర్మలు.

భావము:

నిన్ను పొందటము కోసము ధర్మములను, కర్మయోగములను పాటించు బ్రాహ్మణులచే పూజింపబడువాడవు. దాని కొరకు వారు హోమములను చేసి మూడు విధములైన అగ్నులను కాపాడుతూ, నాలుగు వేదములను అధ్యయనము చేసి, ఐదు విధములైన యఙ్ఞములను చేస్తూ, ఆరు విధములైన కర్మలను పాటిస్తారు. అలాంటి  బ్రాహ్మణులకు పరమాత్మ అడిగినవన్నీ సమకూరుస్తాడు.

yagyam

 వ్యాఖ్యానము:

వాళియిన్ అట్టనైపిరాట్టి కోసము  బాణ ప్రయోగముతో  శతృ సంహారము  చాశాడు) ; ‘మడువుళ్ తీర్త్తనైఇంధ్రుడి అన్య ప్రయోజనములను నేవేర్చటము కోసము సహాయము చేసాడు అంటున్నారు తిరుమంగై ఆళ్వార్లు

ప్రబంధములోని తరువాతి పాదములలో  భగవంతుడిని తమ ప్రయోజనార్థము వినియోగించుకొని, అదే సమయములో ఇతర ప్రయత్నముల వలన కూడ తమ ప్రయోజనములను నెరవేర్చుకునే వారికి కూడ సహాయము చేసే   పరమాత్మ  గొప్పగుణములను, ఆళ్వార్లు వర్ణిస్తున్నారు.

 ముత్తీ … –  “యోగో యోగవిధాం నేతా” [విష్ణు సహస్రనామం 18,19]  అన్నట్లుగా, పరమాత్మ అన్నింటికీ కారణభూతుడు. అయినా అన్య ప్రయత్నముల ద్వారా ఆయనను పొదగోరు వారికి కూడా  ఆయన సులభుడు.  బ్రాహ్మణులు నిర్వహించే  కర్మ యోగమును ఆళ్వార్లు  ఇక్కడ అన్య ప్రయత్నము అన్నారు.

ముత్తీ గార్హపత్యం, ఆహవనీయం, దక్షిణాగ్నులను త్రైయగ్నులంటారు. ఏక కాలములో జన్మించిన ముగ్గురు బిడ్డలకు పాలు పట్టడము తల్లికి ఎంత కష్టమో  బ్రాహ్మణులకు ఏక కాలములో త్రైయగ్నుల నిర్వాహణ అంత కష్టము.

నాన్మఱై –  కర్మ యోగులు , సక్రమముగా ఋక్, యజుర్, సామ, అథర్వణ మనే నాలుగు వేదములను అధ్యయనము మరియు  అధ్యాపనము చేస్తూ ఉంటారు.

ఐవగై వేళ్వి దేవయఙ్ఞము , పితృయఙ్ఞము, భూతయఙ్ఞము , మానుషయఙ్ఞము, బ్రహ్మయఙ్ఞము అనేవి ఐదు విధములైన యఙ్ఞములను బ్రాహ్మణులు నిత్యము అనుష్ఠిస్తూ ఉంటారు.  

అఱు తొళిల్ బ్రాహ్మణులు ఆరు విధముల కర్మములను చేస్తూ వుంటారు.యజనం (వారి కొరకు యఙ్ఞము చేయటము), యాజనం (ఇతరుల కొరకు యఙ్ఞము చేయటము ), అధ్యయనం (వేదములను వల్లె వేయుట),అధ్యాపనం (ఇతరులకు వేదములను నేర్పించుట), దానము , ప్రతిగ్రహణం  (దానము స్వీకరించటము). బ్రాహ్మణేతరులకు ఇందులో కొన్నింటిని మాత్రమే చేయటానికి అధికారము ఉంది.

దీని వలన కర్మయోగమును ఆచరించటములోని కష్టములను తెలియజేస్తున్నారు. యఙ్ఞము కలిగి కర్మ యోగము చేయు  బ్రాహ్మణుల ఔన్నత్యమును ఇక్కడ ప్రస్తావిస్తున్నారు. 

అందణర్ వణంగుం తన్మైయై –  కర్మ యోగము చేసి,బ్రాహ్మణులు నిన్ను చేరగోరేటతటి  మహిమాన్వితుడివి నువ్వు అని ఆళ్వార్లు అంటున్నారు.

అడియేన్ చక్రవర్తుల చూడామణి రామానుజదాసి

Source: http://divyaprabandham.koyil.org/index.php/2015/07/thiruvezhukurrirukkai-5/

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