Daily Archives: December 4, 2015

chathu: SlOkI – Conclusion

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

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varadharaja-perundhevithayar-ekasanam

SlOkam that is usually recited at the end:

AkAra thraya sampannAm aravindha nivAsinIm |
aSEsha jagathISithrim vandhE varadha vallabhAm ||

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Translation

I worship Her, the beloved of varadharAjap perumAL, who is distinguished by SEshathva (servitude), pArathanthrya (total dependence) and ananya bhogyathA (enjoyed by Him only) only unto Him, who evolves and conducts all the spheres and dwells in the Lotus.

Additional SlOkams to add to the anubhavam (presented by dhAmal vangIpuram pArthasArathy aiyangAr swAmy)

Om bhagavannArAyanAbhimathAnurUpa swarUpaguNavibhavaiSwarya SeelAdhyanavadhikAthiSaya asankhyEya kalyANa guNagaNAm, padhmavanAlayam, bhaghavathIm, Sriyam dhEvIm, nithyAnapAynIm, niravadhyAm, dhEvadhEvadhivyamahishIm, akhila jaganmAtharam asmanmAtharam aSaraNya SaraNyAm ananya SaraNa: SaraNamaham prapadhyE ||

Translation

I reach Her as my only Refuge, Who is the most appropriate in form, spirit, qualities, greatness, effulgence, richness,and unblemished  character for SrIman nArAyaNan, filled with countless auspicious qualities, apt with six auspiciousness to be addressed bhagavathi, named SrI, my beloved Mother as I do not have any other as refuge.

SaraNAgathi gadhyam 1st chUrNai

 

ullAsa pallavidha pAlitha sapthalOkI
nirvAha gOrakitha nEma katAksha leelAm |
SrIranga harmya thava mangaLa dhIpa rEkAm
SrIrangarAja mahishIm Sriyam ASrayAma: ||

Translation

May we surrender unto SrI mahAlakshmi, who by Her playful glances makes all the seven worlds flourish well, and is the bright auspicious lamp enlightening the grand palace of SrIrangam as the divine consort of SrI rangarAja.

 

samastha jananIm vandhE chaithanya sthanya dhAyinIm |
SrEyasIm SrInivAsasya karuNAmiva rUpiNIm ||

Translation

I worship Sri Mahalakshmi, who feeds the breast milk of knowledge to all out of here playful glances, who is the very form of the compassionate Grace of SrI SrInivasa, lending Him the greatness (staying firmly in Him).

adiyEn satakOpa rAmAnuja dhAsan

Source: http://divyaprabandham.koyil.org/index.php/2015/12/chathu-sloki-tamil-conclusion/

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சது: ச்லோகீ – முடிவுரை

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ஸ்ரீ:
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சது: ச்லோகீ

<< ச்லோகங்கள்

varadharaja-perundhevithayar-ekasanam

இறுதியில் அநுஸந்திக்கப்படும் ச்லோகம்:

ஆகாரத்ரய ஸம்பன்னாம் அரவிந்த நிவாஸிநீம் |
அசேஷ ஜகதீசித்ரீம் வந்தே வரத வல்லபாம் ||

கேட்க

பொழிப்புரை

சேஷத்வ பாரதந்த்ர்ய போக்யதைகளில் அவனையன்றி அறியாதமை என்று சொல்லக்கூடிய முப்பெருமை பெற்றவளும் தாமரையில் வசிப்பவளுமான எல்லா உலகையும் நியமித்து நடத்துமவளுமான வரதனுடைய அன்புக்குரியவளை வணங்குகிறேன்.

இந்த அநுபவத்துக்கு மெருகூட்ட தாமல் வங்கீபுரம் பார்த்தஸாரதி ஐயங்கார் ஸ்வாமியால் சேர்க்கப்பட்ட ச்லோகங்கள்:

ஓம் பகவன் நாராயணாபிமதாநுரூப ஸ்வரூப ரூப குண விபவைச்வர்ய சீலாத்யநவதிகாதிசய
அஸங்க்யேய கல்யாண குண கணாம் பத்மவநாலயாம் பகவதீம் ச்ரியம் தேவீம் நித்யாநபாயிநீம் நிரவத்யாம் தேவதேவ திவ்ய மஹிஷீம் அகில ஜகன் மாதரம் அஸ்மன் மாதரம் அசரண்ய சரண்யாம் அனன்ய சரண: சரணமஹம் ப்ரபத்யே ||

பொழிப்புரை

பகவானான நாராயணனுக்கு இஷ்டமும் ஏற்றதுமான ஸ்வரூபம், ரூபம், பெருமை, குணங்கள், ஐஸ்வர்யம், ஒழுக்கம் முதலிய எல்லையில்லாப் பெருமை வாய்ந்ததும், கணக்கில் அடங்காததுமான மங்கள குணங்களைப் பெற்றவளும் தாமரைக் காட்டை இருப்பிடமாகக் கொண்டவளும் பகவதீ என்று சொல்வதற்கேற்ற ஆறு குணங்களுடன் கூடியவளும் ஸ்ரீ: என்ற திருநாமம் பூண்டவளும் ஒளியுள்ளவளும் தேவதேவனான நாராயணனுக்கு திவ்ய மஹிஷியும், என்றும் வேறொருவனை ரக்ஷகமாக அடையாதவளும், எனக்குத் தாயும் ஆனவளை வேறொருவரை ரக்ஷகமாகப் பெறாத நான் ரக்ஷகமாக அடைகிறேன்.

சரணாகதி கத்யம் முதல் சூர்ணை

 

உல்லாஸ பல்லவித பாலித ஸப்தலோகீ
நிர்வாஹ கோரகித நேம கடாக்ஷ லீலாம் |
ஸ்ரீரங்க ஹர்ம்ய தவ மங்கள தீப ரேகாம்
ஸ்ரீரங்கராஜ மஹிஷீம் ச்ரியம் ஆச்ரயாம: ||

பொழிப்புரை

செழித்து வளரும்படி ஏழு உலகங்களையும் செய்துகொண்டு ஸ்ரீரங்கம் என்னும் மாளிகைக்கு மங்களதீபம்போல் விளங்குகிற ஸ்ரீரங்கராஜ திவ்யமஹிஷியான ஸ்ரீ மஹாலக்ஷ்மியை ஆச்ரயிப்போமாக.

 

ஸமஸ்த ஜநநீம் வந்தே சைதந்ய ஸ்தந்ய தாயிநீம் |
ச்ரேயஸீம் ஸ்ரீநிவாஸஸ்ய கருணாமிவ ரூபிணீம் ||

பொழிப்புரை

தனது லீலையான கடாக்ஷத்தாலேயே நன்றாகச் எல்லாருக்கும் தாயும் அறிவு என்னும் முலைப்பால் கொடுப்பவளும் (தன்னை ஸ்திரமாக வைத்துக்கொண்டிருக்கும் திருவேங்கடமுடையானுக்கு) மேன்மையை அளிப்பவளும் திருவேங்கடமுடையானுடைய உருவெடுத்த கருணை போலும் இருக்கிற மஹாலக்ஷ்மியை வணங்குகிறேன்.

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upadhEsa raththina mAlai – 3

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

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pAsuram – 3

AzhvArgaL vAzhi aruLichcheyal vAzhi
thAzhvAdhumil kuravar thAm vAzhi – Ezh pArum
uyya avargaL uraiththavaigaL thAm vAzhi
seyya maRai thannudanE sErndhu                             3

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Word by word meaning

AzhvArgaL – the ten AzhvArs
vAzhi – shall live forever;
aruLichcheyaldhivya prabandhams that they divined
vAzhi – shall live forever;
il – not having
Adhu thAzhvum – any lows
kuravar thAm – that is, pUrvAchAryas
vAzhi – shall live forever;
Ezh pArum – all those in all the seven worlds,
uyya – for them to reach the destiny (ujjeevanam)
avargaL – those pUrvAchAryas (preceptors)
uraiththavaigaL thAm – divined exclusive and sacred meanings (vyAkyAna rahasyams);
sErndhu – together with (those vyAkyAnams),
seyya – the virtuous/pure
maRai thannudanE – that is vEdhas,
vAzhi – shall live forever.

vyAkyAnam

In the previous pAsuram after getting convinced that the insult of those Others is a praise only, as he continued on divining the prabandham, for the badness that might come from the adversaries to be removed, he who is agreeable performs mangaLAsAsanam to those related to dhivya prabandhams, and for the prabandhams created by them, starting with ‘AzhvArgaL vAzhi’.

This pAsuram serves as a summary of the pAsurams that follow in this prabandham. That is, about the glories of AzhvArs, the glories of aruLichcheyal (prabandhams), the glories of those who spread about them/these, that is, the AchAryas, and the glories of the vyAkyAnams divined by those AchAryas, are what this prabandham (upadhEsa raththinamAlai) shows us. So this pAsuram can be considered as ‘uLLathukkellAm churukkAi [upadhEsa raththina mAlai 19]’, that is, it can be said that the summary of this prabandham is this pAsuram.

Azhvars

srivaishna-guruparamparai

AzhvArgaL vAzhi – they are – after getting ‘mayarvaRa madhi nalam [thiruvAimozhi 1.1.1]’, they are being ‘theruLuRRa AzhvArgaL [upadhEsa raththina mAlai 36]’, (AzhvArs having divine knowledge), that is nammAzhvar, thirumangai AzhvAr et al. For such noble ones, he is doing mangaLAsAsanam to avoid the touch of blemishes of the birth, and for them to live well forever; singing pallANdu to the ones who are earnest in singing pallANdu, is the work of mahAmunis; he is too maNavALamAmuni.

vAzhi satakOpan, vAzhi parakAlan [iyal sARRu]’ is how those who love these AzhvArs would say.

aruLichcheyal vAzhi aruLichcheyal are – by the grace of sarvEsavaran to them, they showed grace/mercy and divined the ones that can be the identity for the four vEdhas and their angams (subs); that is thiruvAimozhi and other prabandhams. He is doing mangaLAsAsanam that these distinguished prabandhams should continue in vogue forever without having shortcomings of place, time, or author.

Would say, ‘vAzhi satakOpan ittath thamizhp pAvisai [iyal sARRu]’ (lovely thamizh pAsuram of satakOpan shall live forever), and ‘vAzhi parakAlan eNNil thamizhp pAvisai [iyal sARRu]’.

thAzhvAdhum il kuravar Next, since those who are always discussing and thinking about the meanings of these (prabandhams), that is the AchAryas, are also to be blessed, so he is doing mangaLAsAsanam to them; the AchAryas are – ‘aruL peRRa nAthamuni mudhalAna nam dhEsikar[36]’, that is, our Acharyas starting from nAthamuni, yAmunAchAryar, and ethirAjar; now by ‘thAzhvAdhum il’, that is, not having any deficiency, means, being enthusiastic/interested in emperumAn only. Deficiency is, spending time in kAvyam (other stories), listening to the speeches which are not in any way about emperumAn, etc. Not having that (deficiency) is, spending time only in purANas, etc., that involve bhagavAn’s glories. By ‘Adhumil’ it means, as said in ‘theedhil anthAdhi [thiruvAimozhi 8.2.11]’, (pAsuram that does not have anything bad), not contains any other stories but only interested in talking about bhagavAn – such is the aruLichcheyal (dhivya prabandhams) – them spending time only in that, and considering it as the only benefit for us;

In the vyAkyAnam of periya thirumozhi 5.8.7, when explaining the word ‘oruvan’ (~the unique person) – it says: ‘muRpada dhvayaththaik kaRRu, pOdhu pOkkum aruLich cheyalilEyAy, (nam)piLLaiyaip pOlE iruppAn oruvan’ (~ (he) learned dhvayam’s meanings, and is spending time in dhivya prabandhams, a glorious person like nampiLLai);

seeing such AchArya’s vaibhavam, mAmunigaL understanding their greatness is the person doing mangaLAsAsanam to them, like ‘indaLaththilE thAmarai pUththAr pole indha vibhUthiyil ivargaL silarE’ (like a lotus blossoming in an incense stand (hot/dry?), in a world like this, these (AchAryas) have incarnated!).

vAzhi ethirAsan [Arththi prabandham – 1], and ‘vAzhi ulagAsiriyan [mumukshuppadi thaniyan]’ (piLLai lOkAchAryar shall live forever), are the ways of maNavALa mAmunigaL’s words.

Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi – that is, the AchAryAsvyAkyAnams are such that they would help the people of this world of seven parts surrounded on both sides by water, to reach the goal; as said in ‘ulagu uyya umbargaLum kEttuyya [iyal sARRu], their vyAkyAnam helps all the worlds.

When doing that,

seyya maRai thannudanE sErndhu – dhEvareers (all your highness) who are well versed in all the sAsthram, created the vyAkyAnams whose greatness is such that all its meanings are given based on the sAsthram. Or, the noble meanings of your vyAkyAnams are such that the sAsthras could follow it too – as said in ‘vidhayachcha vaidhikA: sthvadheeya kambheera manOnusAriNa: [sthOthra rathnam – 20]’ (even the commands of vEdhas are of the nature of following the deep/profound intellect of your devotees).

‘seyya mArai thannudanE sErndhu avargaL uraiththavaigaL thAm vAzhi (along with the virtuous vEdhas, what the AchAryas have spoken (vyAkyAnams) shall live forever) is the way of blessing them when seeing their greatness.

Hinduscriptures

Courtesy: https://ramanan50.wordpress.com/2014/05/31/hindu-scriptures-list/  (Dec 03 2015)

seyya maRai – vEdham shows its meanings to the righteous, and hides to the others; after joining the vyAkyAnams of dhivya prabandhams, the vEdhas have become virtuous. That is, ‘alpa shruthar kalakkina shruthi nan gnyAnaththuRai sErndhu, theLivuRRu, Azh poruLai aRiviththadhu [AchArya hrudhayam – 71], by the pristine meanings provided by AchAryas is how one could see the deep/true meanings of vEdhas.

Thus he performed mangaLAsAsanam that the blemishes of kali yuga should not touch those (AchAryas) who understand and follow the distinguished references (pramANams), and should live forever, without any blemishes, etc.

It is said, ‘pramANancha pramEyancha pramAthAachcha sAthvikA: | jayanthu kshapithArishtam saha sarvathra sarvadhA [srIbhAshya srutha prakAsikA thaniyan – 8]’ (the one that is the reason for true knowledge (reference/pramANam), and what is identified by pramANam (emperumAn), and those who get the knowledge through the pramANam (preceptors/AchAryas) – let the inauspicious aspects be destroyed, and victory to them together, at all places and at all times).

– – –

English Translation: raghurAm srInivAsa dhAsan

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SaraNAgathi gadhyam – 2nd , 3rd and 4th chUrNais

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

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sriranganachiar-3SrIranganAchchiyAr (periya pirAttiyAr) – SrIrangam

ramanuja-srirangamSri rAmAnuja – SrIrangam

2nd chUrNai:

avathArikai (Introduction)

In the first chUrNai, SrI rAmAnuja elaborated about pirAtti’s ability to grant SaraNAgathi , his own inability to go to anyone else; he then performs SaraNAgathi to her lotus feet. She  asks him as to what he desires. He responds saying that he wants involvement in kainkaryam (carrying out service to dhivya dhampathi) and to have complete belief in SaraNAgathi (our pUrvAchAryas call this as mahaviSvAsam). When a person performs SaraNAgathi to the lotus feet of perumAL, it also ensures that he gets to carry out kainkaryam. Even then, it is expected of a person who performs SaraNAgathi to the lotus feet of perumAL to have strong desire for kainkaryam and also possess strong belief in SaraNAgathi. Is it that SrI rAmAnuja did not have these two qualities (desire for kainkaryam and belief in SaraNAgathi) earlier? Compared to what the result is (after performing SaraNAgathi), i.e. getting to reach mOksham and performing kainkaryam, we have to think that we do not have anything in us to reach that goal. And this is true too. Moreover, our pUrvAchAryas always thought that they did not have anything good in them, out of naichyAnusandhAnam (thinking very lowly of oneself) in order to reach SrIvaikuNtam.

Let us now look at the 2nd chUrNai:

chUrNai

pAramArthika bhagavachcharaNAravindha yugala aikAnthikAthyanthika parabhakthi paragyAna paramabhakthikrutha paripUrNAnavaratha nithya viSadhathama ananyaprayOjana anavadhikAthiSaya priya bhagavadhanubhavajanitha anavadhikAthiSaya prIthikAritha aSEshavasthOchitha aSEsha SEshathaikarithirUpa nithya kainkarya prApthapEkshayA, pAramArthikI bhagavachcharaNAravindha SaraNAgathi: yathAvasthithA avirathAsthu mE II

Word-by-Word meaning

pAramArthika – fully true; that which gives meaning to the parama purushArtham (highest degree of benefit).

bhagavan – one who possesses 6 essential qualities (already seen in chUrNai 1)

charaNa – holy feet

aravindha – lotus

yugala – two

aikAnthika – nothing beyond this (Ekam – one; antham – end); bhakthi (devotion )only in thiruvadi (exalted feet)  and nothing beyond this.

Athyanthika – that which does not have an end (antham – end; athyantham – without end)

parabhakthi – growing desire to be with God

paragyAna – ability to have dharSan (vision) of God

paramabhakthi – to reach God

krutha – that which was done

paripUrNa – fully

anavaratha – continuously (without any hurdle)

nithya – permanently

viSadhathama – experiencing through paramabhakthi

ananya prayOjana – having only God as the end result and nothing else

anavadhika – without reducing (also, without any limit)

athiSaya – wondrous

priya – lovingly

bhagavadh – of bhagavan

anubhava – experience

janitha – born

anavadhika – without reducing

athiSaya – wondrous

prIthi – deep love

kAritha – to be effected

aSEsha – without leaving anything

avasthOchitha – relevant to all states

aSEsha – without leaving anything

SEshathaikarathirUpa –  epitome of loving kainkaryam as his sEshan (servitor)

nithya kainkarya prApthi – to get to carry out permanent kainkaryam

apEkshaya – expect; desire

pAramArthikI – truly

bhagavach charaNaravindha – lotus like feet of bhagavan

SaraNAgathi – surrender

yathAvasthithA – in whatever state it is in

aviratha – without break or gap

asthu mE – happen to me

Explanatory note (Detailed vyAkhyAnam)

pAramArthika – artham means both prayOjanam (end result) and truth. If it is used as an adjective for parabhakthi (paramArthika parabhakthi), pAramArhtika refers to  bhakthi’s causelessness (nirhEthukathvam). In other words, if the bhakthi comes from bhagavan‘s blessings, it is sidhdha bhakthi, a bhakthi which comes readily to us without any effort from our part.  If on the other hand we take efforts to get bhakthi, it is sAdhana bhakthi, a bhakthi which comes out of our efforts.

If pAramArthika is taken as an adjective for charaNAravindham (lotus feet) (pAramArthika charaNAravindham), it refers to prayOjana thiruvadi i.e. attaining and enjoying the lotus feet for carrying out kainkaryam to lotus feet.

bhagavach charaNa aravindha – the term bhagavAn is added here to highlight the superiority of his lotus feet. This indicates the sweetness that happens to the lotus feet due to the qualities of bhagavAn.  Since his qualities are enjoyable, these lead to paramabhakthi which makes the enjoyment even more desirable. charaNa aravindha – the lotus feet are indicative of the entire physical being of bhagavAn and are hence enjoyable.

yugala  – enjoyment borne out of the pair of lotus feet

aikAnthika – there is only one end; there is no second; i.e.  not looking at anything beyond this.

Athyanthika – focused on bhagavAn alone; not having bhakthi elsewhere and on bhagavAn too.

parabhakthi – the prEmam (love) with bhagavAn is such that there is joy when being with him and sorrow when not being with him.

paragyAna – parabhakthi stage blooms into seeing bhagavAn. Thus it is called dharSana sAkshAthkAram – i.e. having true vision of bhagavAn.

paramabhakthi – the end stage of parabhakthi wherein it is impossible to be away from bhagavAn. Life ceases when separation happens. SrI rAmAnuja initially asked for gyAna, then bhakthi; with these two, bhagavAn takes him to the stage reached by bhakthi yOgi so that he attains paramabhakthi without having to go through the efforts put in by a bhakthi yOgi. Beyond this, SrI rAmAnuja desires other stages as explained below.

krutha – resulting from parabhakthi, paragyAna, paramabhakthi

paripUrNa – here it refers to the ability to experience bhagavAn‘s svarUpa, rUpa, guNa, vibhava  – all at the same time, completely, without any hurdle. With our limited sensory organs, it is not possible even to think of enjoying these qualities of bhagavAn which are unlimited in nature. Only after attaining parabhakthi, paragyAna and paramabhakthi, can we enjoy these.

anavaratha – experiencing and enjoying bhagavAn‘s qualities continuously, without any break.

nithya – permanently; until such time that AthmA exists (since AthmA always exists, the experience also will be always existing).

viSadha thama – the third stage of anubhavam or experience. First stage is viSadha which is attained through parabhakthi. The 2nd stage, viSadha thara is attained through paragyAna and the final, through paramabhakthi.

ananya prayOjana – experiencing and enjoying bhagavAn‘s qualities without expecting anything in return. Not even the prIthi (love) born out of experience or kainkaryam resulting from prIthi. Experience bhagavAn only for the sake of experience and nothing else.

anavadhika athiSaya priya – love towards bhagavAn that is never reducing despite experiencing continuously, in a  wonderful manner

bhagavadhanubhava – the experience that AthmA gets after it leaves behind the last physical form (in which it carried out SaraNAgathi) and reaches paramapadham (SrIvaikuNtam) through archirAdhigathi (the path that takes the AthmA through 12 different worlds before crossing vrajA river and getting into SrIvaikuNtam). The bhagavadhanubhavam that one gets on leelA vibhUthi (samsAram – material realm) is limited while at nithya vibhUthi (SrIvaikuNtam – spiritual realm) it is unlimited.

janitha anavadhika athiSaya prIthi kAritha – the bhagavadhanubhavam gives birth to prIthi which is deep love that is always overflowing and is wonderful.

aSEsha avasthOchitha – without leaving anything,  in all states, doing what he [emperumAn] desires

aSEsha SEshathaikarathirUpa – just as ananthAzhwAn (Adhi SEshan) carries out kainkaryam in multifarious ways, carrying out all kainkaryams in itself becomes the shape of AthmA‘s love

nithya – the kainkaryam done is not just once or twice but for ever; permanently. The AthmA once it reaches SrIvaikuNtam, does not ever get back to earth for another birth. Hence it is kainkaryam that is there for ever.

kainkarya prApthi apEkshayA – desire for carrying out such kainkaryam

pAramArthikI – being completely and totally involved in kainkaryam

bhagavath – as one who possesses the 6 qualities (already seen) he does not expect anything in order to reach his lotus feet

charaNa aravindha – highlights the means for SaraNAgathi

SaraNAgathi – holding on to him in the way that he should be held

yathAvasthithA – as it is; i.e. leaving aside whatever should not be held (desire for worldly things) and holding on to what should be held (bhagavan’s lotus feet). Since this is rahasyam,(secret) he does not reveal here how to carry out SaraNAgathi.

avirathAsthu mE – this should happen to me without any break or hurdle; i.e. having reached his lotus feet, and getting the opportunity to carry out kainkaryam, it should be there for me for ever without any break.

Let us now move on to the 3rd and 4th chUrNai, which are very short. Both have been spoken by pirAtti, as a response to SrI rAmAnuja‘s first two chUrNais.

3rd chUrNai:

chUrNai

asthu thE II

Explanatory note (Detailed vyAkhyAnam)

Let it happen to you!

4th chUrNai:

chUrNai

thayaiva sarvam sampathsyathE II

Explanatory note (Detailed vyAkhyAnam)

Whatever you have prayed for, starting from parabhakthi to carrying out kainkaryam, with all the intervening stages such as paramagyAna, paramabhakthi etc, let it all happen to you!

With this , we have completed the first part of SaraNAgathi gadhyam, in which SrI rAmAnuja first approaches pirAtti as a prelude to carrying out SaraNAgathi to bhagavAn so that she will perform her role of purushakAra bhUthai (one who recommends). Next he moves on to bhagavAn for performing SaraNAgathi. We shall see that from the 5th chUrNai.

Translation by krishNa rAmAnuja dhAsan.

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