Daily Archives: December 15, 2015

upadhEsa raththina mAlai – 13

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pAsuram 13

mAsip punarpUsam kANmin inRu maNNulagIr
thEsu iththivasaththukku Edhennil – pEuginREn
kolli nagark kOn kulasEkaran piRappAl
nallavargaL koNdAdum nAL                                           13

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Word by word meaning

maNNulagIr – Oh residents of this earth!
kANmin – Realize that
inRu – today
mAsi – is the month of mAsi (magha)
punarpUsam – and star day of punarpUsam (punarvasu);
(E) edhu ennil – if asked what is the
thEsu – grand value
ith thivasaththukku – of this day,
pEsuginRen – I shall tell you about that; that is,
kolli nagark kOn – he who is the head of the place kolli,
kulasEkaran – that is, kulasEkara AzhvAr,
pirappAL – due to his incarnation
nAL – on this day,
nallavargaL – noble people
koNdAdum – celebrate (it).

vyAkyAnam

He is divining the enrichment of knowledge of the ignorant ones, about the greatness of srI kulasEkarap perumAL who divined his incarnation during mAsi (magha) punarpUsam (punarvasu).

mAsip punarpUsam kANmin inRu maNNulagIr – As said in ‘mAsi munnAL (nAchchiyAr thirumozhi – 1.1), it can be considered as having greatness that is not present in any other day – that is mAsi (magha) month’s star day of punarpUsam (punarvasu), Oh see that those in this world – that day is today for you all!

inRu – The one that occurred in the past and will in the future is appearing as today for him (maNavALa mAmunigaL) due to his regard/fondness.

mAsip punarpUsam – It was in chiththirai month punarvasu star day that chakravarththy thirumagan (srI rAman) divined His incarnation. ‘ellai il seerth dhayarathan than maganAith thOnRiRRu adhu mudhalAth than ulagam pukkathIRA [perumAL thirumozhi 10.10]’ – (From His incarnation as a son of dhasarathan of limitless fame, till the time when He returned to paramapadham, that is, AzhvAr gave us the summary of srI rAmAyaNam),  is how this AzhvAr lets us know about rAman’s glory; and his star day also has become the same.

Like how those born in the lineage of kings should have a grand star day, this AzhvAr’s incarnation is having such connection with emperumAn.

kulasekarazhwarsrI kulasEkarap perumAL

maN ulagIr – Oh the ones in this earth who are involved in the enjoyments of this world, and not paying attention to emperumAn and his devotees! Avoid your distractions and listen to the meanings I am talking about. Those in the other world are best in their true knowledge. Having less knowledge and as said in ‘uNdiyE udaiyE ugandhu [perumAL thirumozhi 3-4] going eagerly after food only, clothes only (and other comforts only) and being ‘mAranAr varivenchilaikku At cheydhu [perumAl thirumozhi 3-3](Surrendering to the beautiful bad arrow of manmatha and enjoying this material world), — for such people as you only is it required for me to advise.

{notice how the vyAkyAthA (piLLailOkam jIyar) is using the respective AzhvAr’s prabandham itself to show the meanings of upadhEsa raththina mAlai}

If you asked, ‘For your highness to advise us regarding this, what is great about this day?’, then –

pEsuginREn etc. – As he said about himself in ‘kolli kAvalan kUdal nAyakan kOzhik kOn kulasEkaran [perumAL thirumozhi 2.10] (king of the place of kolli, of madhurai, and uRaiyUr, that is kulasEkaran), such chEra king, is kulasEkara AzhvAr; the day got its significance due to his incarnation, and due to that (we) are able to get relation of the good; kulasEkaran’s birth is not of body but of life/AthmA – he said ‘UnERu selvaththu udal piRavi yAn vENdEn [perumAL thirumozhi 4-1] (I who has realized the good from the bad, would not want the birth in the body that grows rich in meat everyday, etc.).

The king kulasEkarap perumAL wished to be an animal or a plant living in thirumalai (thiruppathi)

– are how his his likes and dislikes are set.

Being amicable to be subservient (to emperumAn and his devotees) – that is a birth; this is as said in ‘Azhi am kaip pEr Ayarkku ALAm piRappu [periya thiruvanthAdhi – 79]’, and having ‘(un) viNNAttuth thEsu’ (regardless of the kind of birth in this world, if one has the devotion toward emperumAn, then such birth would be having the greatness/luster of your other [higher] world).

In this way, due to this AzhvAr’s incarnation that is amicable to subservience, this day gets its luster.

So this day is –

nallavargaL koNdAdum nAL – (celebrated by noble ones); they are ‘kolli kAvalan sol padhikkum kalaik kavi pAdum periyavar [rAmAnusa nURRanthAdhi – 14]’ (the noble ones who recite the pAsurams of kulasEkara Azhvar as an outlet of their love for him);

nallavargaL – they take care of others’ spiritual wellness like of their own.

nAL – a day is one that is celebrated by such people.

This AzhvAr, as said in ‘ellaiyil adimaith thiRaththinil enRu mEvu manaththanAm [perumAL thirumozhi 2.10]’ ((kulasEkara AzhvAr) having the mind of being at most subservient, (to emperumAn’s devotees’ devotees’ …)), is of such goodness, and due to that, for them he had put his hand inside the pot of snake (to prove those devotees’ innocence when they were blamed for a lost jewel in AzhvAr’s palace) – having such greatness of character;

This day is nurtured and celebrated by those srIvaishNavas who have lost themselves to such quality of this AzhvAr and are good to his lotus feet.

Now,

srI kulasEkara AzhvAr wanted to be some animal or plant or, ANYthing in the hills of thirumalai (thiruppathi), as he said in :

inbamarum selvamum ivvarasum yAn vENdEN [perumAL thirumozhi 4.1] (I do not want the wealth that would go into enjoying various things, and I do not want this kingdom that enables them),

and in –

uruppasi than am poR kalai algul peRRAlum AdhariyEn [perumAL thirumozhi 4.3] (Would not want it even if I got the beautiful decorated parts of UrvaSi (consort of indhra who is the king of dhEvas)),

– Thus this AzhvAr wishes to be something, anything in the hills of thirumalai and with such wishes he serves emperumAn.

Similarly,

srI gOvindhap perumAL (embAr) too is described in the same way, as said in ‘thruNIkrutha virinjchAthi nirankusa vibhUthaya: [varavaramuni mukthakam – 7]’ (gives no importance to those like brahmA, and is having the greatness in the worlds), ignores all lowly affairs,

and as said in ‘hrudhi nArAyaNam pasyan nAbhyagachchathrahassadhA yassarvadhArathEchchApi gOvindham tham upAsmahE [embAr thaniyan, guruparamparA prabhAvam – 528]’ (He who is always seeing nArAyaNan, and was not able to see any place as private for happiness with his wife, we worship such gOvindhar (embAr)), and so for other enjoyments he is of the view that there is no dark and private place (since he sees nArAyaNAn’s brightness everywhere),

so, for this AchAryan also the punarpUsam (punarvasu) has become the star day of his incarnation.

embar_madhuramangalamembAr – madhuramangalam

As said in ‘arasamarndhAn adi sUdum [perumAL thirumozhi 10.7](falling at the feet of srI rAma pirAn who is seated with majesty in his throne), like this AzhvAr who seeks the feet of srI rAman, embAr too is like a shadow of rAmAnujar’s divine feet.

In the case of distaste for other demi gods, he (embAr) matches thirumazhisai AzhvAr.

embAr too is of two births in one (brAhmaNa).

Due to all of these reasons, this pAsuram says about the greatness of this star day being of muppuri (three auspicious things happening in a similar way).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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SaraNAgathi gadhyam – 5th chUrNai: Part 1

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namperumal-nachiar_serthi

avathArikai (Introduction)

In the 5th chUrNai, SrI rAmAnuja establishes the supreme being to whom one should surrender. He emphatically says that nArAyaNa is that supreme being . We have already seen that nArAyaNa is composed of two terms, nArA: (collection of various types of sentients and insentients) and ayana  (dwelling place). He keeps the explanation for nArA: for the later phrases, and now explains about the svarUpam (basic nature) of paramAthmA (supreme being).

Since the chUrNai is very lengthy, we shall see it in several parts – first part would be till he describes svarUpam of bhagavAn. First let us go through the chUrNai in full:

akhilahEya prathyanIka kalyANaikathAna svEthara samastha vasthu vilakshaNa anantha gyAnAnandhaika svarUpa! svAbhimathAnurUpa EkarUpa achinthya dhivyAdhbhutha nithya niravadhya nirathiSaya oujjwalya saundharya saugandhya saukumArya lAvaNya yauvanAdhyanantha guNanidhi dhivyarUpa! svAbhAvikAnavadhikAthiSaya gyAnabalaiSvarya vIryaSakthithAEja: sauSeelya vAthsalya mArdhdhavArjava sauhArthdha sAmya kAruNya mAdhurya gAmbhIrya oudhArya chAthurya sthairya dhairya Saurya parAkrama sathyakAma sathyasankalpa kruthithva kruthagyAthyasankhyEya kalyANagunAgaNaugha mahArNava! svOchitha vividha vichithrAnandhAScharya nithya niravadhya nirathiSaya sugandha nirathiSayasukhasparSa nirathiSaya oujjwalya kirIta makuta chUdAvathamsa makarakuNdala graivEyaka hAra kEyUra kataka SrIvathsa kausthubha mukthAdhAma udharabandhana pIthAmbara kAnchIguNa nUpurAdhyaparimitha dhivya bhUshaNa! svAnurUpAchinthya Sakthi Sankha chakra gadhA (asi) sArngaAdhyasankhyEya nithya niravadhya nirathiSaya kalyANa dhivyAyudha! svAbhimatha nithya niravadhyAnurUpa svarUpa rUpa guNa vibhavaiSvarya SeelAdhyanavadhikAthiSaya asankhyEya kalyANaguNagaNa SrIvallabha! EvambhUtha bhUmi neeLAnAyaka! svachchandhAnuvarthi svarUpasthithi pravruthi bhEdha aSEsha SEshathaikarathirUpa nithya niravadhya nirathiSaya gyAnakriyaiSvaryAdhyanantha kalyANa guNagaNa Sesha SEshASana garuda pramukha nAnAvidhAnantha parijana parichArikA paricharitha charaNayugala! paramayOgi vAngmanasA parichchEdhya svarUpa svabhAva svAbhimatha vividha vichthrAnantha bhOgya bhOgOpakaraNa bhOgasthAna  samrudhdha ananthAScharya anantha mahAvibhava anantha parimANa nithya niravadhya nirathiSaya vaikuNtanAtha! svasankalpa anuvidhAyi svarUpasthithi pravruthi svaSeshathaika svabhAva prakruthi purusha kAlAthmaka vividha vichthrAnantha bhOgya bhOkthruvarga bhOgOpakaraNa bhOgasthAnarUpa nikhila jagadhudhaya vibhava laya leela! sathyakAma! sathyasankalpa! parabrahmabhUtha! purushOththama! mahAvibhUthE! SrIman! nArAyaNa! SrIvaikuNtanAtha! apArakAruNya sauSeelya vAthsalya oudhArya aiSvarya soundarya mahOdhadhE! anAlOchitha viSEsha aSEshalOka SaraNya! praNathArthihara! ASritha vAthsalyaika jaladhE! anavaratha vidhitha nikhila bhUtha jAtha yAthAthmya! aSEsha charAcharabhUtha nikhila niyamana niratha! aSEsha chidhachidhvasthu SEshibhUtha! nikhila jagadhAdhAra! akhila jagath swAmin! asmath swAmin! sathyakAma! sathyasankalpa! sakalEthara vilakshaNa! arthikalpaka! Apathsaka! SrIman! nArAyaNa! aSaraNyaSaraNya! ananya SaraNa: thvath pAdhAravindha yugalam SaraNam aham prapadhyE I

Word by Word meaning:

akhilahEya – all that is faulty

prathyanIka – exactly opposite of

kalyANaikathAna – having only auspicious qualities

svEthara – other than self

samastha – all

vasthu – things (entities)

vilakshaNa – superior

anantha – without an end

gyAna – knowledge

Anandhaika – full of happiness

svarUpa – basic nature

svAbimatha – appropriate

anurUpa – likeable physical form

EkarUpa – one physical form

achinthya – can not be thought of

dhivya – divine

adhbhutha – wondrous

nithya – permanent

niravadhya – without fault

nirathiSaya – without comparison

oujjwalya – very bright

soundarya – beauty in parts

saugandhya – sweet smell

saukumArya – soft

lAvaNya – beauty as a whole

yauvana – youthful

Adhi – starting with

anantha – without end

guNa – quality

nidhi – treasure

dhivyarUpa – divine form

svAbhAvika – natural

anavadhika – without boundary; many

athiSaya – wondrous

gyAna – knowledge

bala – strength

aiSvarya – ability to control or direct

vIrya – not tiring

Sakthi – energy

thEjas – radiance

sauSeelya – not concerned about difference in levels (when compared with others); treating them as equals

vAthsalya – with a mother’s affection (just as a cow shows towards its calf)

mArdhava – soft in heart

Arjava – honest

sauhArdha – good-hearted

sAmya – equal

kAruNya – mercy

mAdhurya – kind

gAmbhIrya – deep

audhArya – generous in nature

chAthurya – clever

sthairya – firm

dhairya – courage

Saurya – defeating enemies

parAkrama – not tiring

sathyakAma – having likeable qualities

sathyasankalpa – ability to create at will

kruthithva – doing

kruthagyAtha – thankful

asankhyEya – countless

kalyANa – auspicious

guNa – qualities

gaNaugha – collection of

mahArNava – huge ocean

svOchitha – appropriate to self

vividha – of many types

vichithra – many kinds within a particular type

ananthAScharya – wondrous without an end

nithya – always

niravadhya – without fault

nirathiSaya sugandha – emitting wondrous sweet smell

nirathiSaya sukhasparSa – wondrously soft on emperumAn’s body

nirathiSaya oujjwalya – emitting wondrous radiance

kirIta – circumferential ornament on head

makuta – worn over kirItam like a crown

chUda – worn over forehead

avathamsa – worn over ears

makara – like a fish

kuNdala – ear rings

graivEyaka – neck band

hAra – chain

kEyUra – worn over shoulder

kataka – like a bangle on forearm

Srivathsa – mole like

kausthubha – central gem stone

mukthAdhAma – ornaments made of pearl

udharabandhana – worn between waist and stomach

pIthAmbara – yellow cloth

kAnchIguNa – waist cord

nUpura – anklet

Adhi – many like these

aparimitha – countless

dhivyabhUshaNa – divine ornaments

svaAnurUpa – suited to self

achinthya – beyond thought

Sakthi – powerful

Sankha – conch

gadhA – mace

aSi – sword

SArnga – bow

Adhi – many weapons like these

aSankhyEya – countless

nithya – permanent

niravadhya – faultless

nirathiSaya – wondrous

kalyANa – auspicious

dhivyAyudha – divine weapons

svAbhimatha – to his liking

nithya niravadhya – permanent, without any fault

anurUpa – of similar physical beauty

svarUpa – basic characteristic

rUpa – physical form

guNa – quality

vibhava – wealth

aiSvarya – control or direct others

Seela – superior person mixing with an inferior person without discrimination

Adhi – many such qualities

anavadhika – never reducing

adhiSaya – wondrous

asankhyEya – countless

kalyANa – auspicious

guNa gaNa – hordes of qualities

SrI – mahAlakshmi – pirAtti

vallabhA – dear to; loving

Evam bhUtha – of similar qualities

bhUmI neeLA nAyaka – Lord (husband) of bhUdhEvi and neelAdhEvi

Since the chUrNai is very long, we shall look at the word by word meaning for the remaining portion of the chUrNai in the next parts.

Explanatory Note 

akhilahEya – shortcoming or fault. For all other types of beings, there is some fault or the other. In the case of achith (insentient) the fault is that it keeps changing (transforming) constantly. For badhdhAthmA (people still bound in samsAram or materialistic realm), the fault is that once it takes a physical form (the body) it experiences sorrow and happiness constantly based on its pApa (bad deeds) and puNya (good deeds) in previous births. For mukthAthmAs (those who have reached SrIvaikuNtam after getting liberated from samsAram) the fault is that till they became mukthAthmA, they were also in samsAram experiencing sorrow and happiness constantly. For nithyAthmAs (eternal residents of paramapadham such as ananthan, vishvaksEnar, garudan and others) the fault is that they did not get the good characteristics that they possess on their own, but due to the causeless mercy of bhagavAn; i.e. they are not svathanthrars (ability to stand on their own).  Only for paramAthmA (bhagavAn) there is no shortcoming or fault.

prathyanIka – exact opposite of; i.e. bhagavAn is the exact opposite of all that is faulty. In other words, he is free from any shortcoming or fault.

kalyANaikathAna – the only dwelling place for all auspicious qualities. bhagavAn is  not only devoid of all that is faulty or bad, but is also the epitome of all that is good.

svEthara samastha vasthu vilakshaNa – compared to all other beings (sentient and insentient) he is superior . This can be taken as a corollary for being with all auspicious qualities and without any faulty quality.

anantha – one without an end. We are all limited by place, time and physical being; i.e. we can exist in only one place, we can exist for only a specific period of time, say 100 years or 120 years but not for ever and we can exist in only one body (physical being). But bhagavAn is not limited by these. He can be at all places at the same time, exist for ever and exist in more than one body. Since we all dwell in him, he is present everywhere and in all bodies. Even when there is a deluge (pralayam) he alone exists. Thus, he is called as ananthan.

gyAna Anandhaika svarUpabhagavAn doesn’t need another source of light to show him up. This of course is true of AthmAs too. This is called as svayamprakASathvam. bhagavAn is full of gyAna (knowledge) which results in Anandham (happiness). Thus gyAnam and Anandham are his svarUpam (characteristics).  Thus far, SrI rAmAnuja has been extolling about the svarUpam of bhagavAn. Now he goes on to his rUpam (thirumENi or physical being).  Unlike our physical bodies which are made of five elements (cosmos, air, fire, water and earth),  bhagavAn’s thirumEni is made of shakthis and five upanishads.

svAbhimatha – appropriate to his qualities. His rUpam is brighter than the qualities of his svarUpam mentioned earlier and is dear to him. Hence, before mentioning about the qualities of his rUpam, he describes the vigraham (bhagavAn‘s thirumEni, his physical form or body).  As mentioned in vishnU purAnam (one of the 18 purANas) by parAsara maharishi, this is the thirumEni which he takes based on his desire. He likes this form of his very much. In order to correct the jIvAthmAs, if every other method of his fails, finally he displays his thirumEni and brings them to his path.

anurUpa – his physical body very vividly complements his svarUpam (which we have seen already). In our case, our AthmA is also full of knowledge (gyAna) and happiness (Anandha). But our physical body hides these characteristics of AthmA while in the case of bhagavAn, his physical form adds glory to his characteristics.

EkarUpa – only one rUpam (physical form). We also have only one body in our lives. Then what is this EkarUpam of bhagavAn? Our body undergoes 6 different transformations through its life – it forms, it is born, it changes, it grows, it weakens and one day it goes. This is called as shat vidha bhAvam (6 different types of forms). In the case of bhagavAn, there are no such transformations. He has one body and that is it.

achinthya – beyond our ability to hold him in our minds. We would have been seeing his thirumEni for an hour inside the temple, but once we reach home and try to recollect what dress he was wearing, or what coloured flower decorated him or what different types of jewels he wore, we would not be able to recall all of them correctly.

dhivya – Even if we make lot of efforts, we can not find an equivalent to him. He is called as aprAkrutham (extraordinary). Our physical form is called as prAkrutham (natural) which is composed of 5 different elements while his is not composed of these elements.

adhbhutha – keeps changing constantly. Only a few words back we saw that he is EkarUpan (immutable) and doesn’t change at all. How is it that we are now saying that he keeps changing? Here what is meant as adhbhutha is that even though we have been seeing the same vigraha (idol) of bhagavAn in the temple every day, we do not tire of seeing him, because he appears different each day. His jewels change places; the way he dresses changes; his garlands are different. Thus he is not the same as what he was the previous day or previous week. Every moment he appears different and in each of these forms, he appears wondrous.

nithya niravadhyaavadhya means fault. niravadhya means not having any fault. nithya niravadhya means not having any fault at any point of time. i.e. permanently without any fault. He does not consider that his body is for himself. It is there only for the sake of his bhakthas (persons devoted to him). This is another meaning of niravadhya.

nirathiSaya oujjwalyaoujjwalya means complete brightness. His brightness is such that even the brightest of objects in the universe would appear dark when compared to the brightness of his physical form. Up to now, SrI rAmAnuja has been describing his physical form. Now he starts describing the qualities of his physical form.

soundharya – beauty of individual parts of the body. When the body as a whole looks beautiful from a distance, it may appear when it comes nearer that some parts are not that beautiful and they may be little bit more beautiful to attain perfection. In bhagavAn‘s case, the individual parts of the body appear perfectly beautiful.

saugandhya – very sweet smell. Also the ability to give good smell to other things.

saukumArya – very soft. His body is so soft that if his nAchimArs (consorts) even look at him, that part of the body will turn red; it is that soft.

lAvaNya – overall beauty of the form. Compare this with soundharya, earlier in the series of qualities above. While soundarya reveals the beauty of each part, lAvaNya gives the beauty of the entire form. Our eyes may not be able to look at each part of his body and appreciate its beauty in its lifetime; hence he also has the quality of lAvaNya, by which the eye can absorb the entire beauty of his form.

yauvana – Refers to his youthful state. He always remains in this state despite passing of years. He does not age at all.

Adhi – Starting from these qualities (stated above), there are many more such qualities.

anantha guNa nidhi – Treasure of such countless good qualities.

dhivya rUpa – His form which is in srIvaikuNtam, is present in leelA vibhUthi (our world, the materialistic realm) in a non-containable way.

Up to now we have seen his svarUpam and rUpam and qualities of his rUpam. Next we shall move on to his svarUpa guNas, his consorts, nithya sUris, srIvaikuNtam, leelA vibhUthi etc which form the nArA: part of his name nArAyaNa, in the second part of the 5th chUrNai.

Translation by krishNa rAmAnuja dhAsan.

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upadhEsa raththina mAlai – 12

Published by:

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

Full Series

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pAsuram – 12

thaiyil magam inRu thAraNiyIr ERRam indhath
thaiyil magaththukkuch chARRuginREn – thuyya madhi
peRRa mazhisaip pirAn piRandha nAL enRu
naRRavargaL koNdAdum nAL                                                     12

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Word by word meaning

thAraNiyIr – Oh the residents of this earth!
inRu – this today
thaiyil magam – is thai month (pushya/paushal thaisya/pausa), magam star day (magha).
chARRuginREn – I shall say
ERRam – (about the) glory of
indhath thaiyil magaththukku – this thai month, magam star day:
peRRa – having
thuyya – pure/virtuous
madhi – knowledge, that is,
mazhisaip pirAnthirumazhisai AzhvAr
piRantha – divined his incarnation
nAL enRu – is this day –
nal thavargaL – those having good asceticism / penances
koNdAdum – would say this, and praise/celebrate
nAL – the day.

vyAkyAnam

He is divining for the people of the earth to know about thirumazhisaip pirAn’s incarnation in the month of thai (pushya/paushal thaisya), in the star day of magam (makha).

thaiyil magam inRu thAraNiyIrHaving the greatness as said in ‘thai oru thingaLum [nAchchiyAr thirumozhi 1.1]’, today is magam star day in pushya (thai) month.

Oh those in this world! As said in ‘EkAm dharaNimAchrithau [yudhdha kAntam 5.10]’ (we are in the same earth)’, you are having the fortune to be born in the world where thirumazhisaip pirAn incarnated.

ERRam indhath thaiyil magaththukkuch chARRuginREn – What? Only mAsi (magha) magam (magha) is considered the grand star day; what is great about thai (pausa) magam (magha)? If you asked so, then listen to me as I explain its greatness for it to become popular in the whole world.

Saying that these are the greatness, by showing the following –

thuyya madhi peRRa, etc – that is, having pure/virtuous knowledge by the grace of sarvEsvaran he got unblemished knowledge (mayarvaRa mathi nalam [thiruvAimozi 1.1.1]), he the head of the place thirumazhisai, incarnated on this day – is so celebrated by the ascetics.

thuyya madhi – His knowledge (given by emperumAn) is enjoyed by himself too, as he says ‘en madhikku viNNellAm uNdO vilai [nAnmugan thiruvanthAdhi – 51]’ (is there any price for my knowledge?)

Purity of mind is – Not having the blemish of mind that considers other demi gods as superior/desired. This is said in ‘mananaga malam aRak kazhuvi [thiruvAimozhi 1.3.8]’.

thirumazhisai_azhwar_thirumazhisaithirimazhisai AzhvAr at thirumazhisai

This is said very clearly by thirumazhisai AzhvAr in various of his pAsurams such as the following.

thAdhulAvu konRai mAlai thunnu senchadaich chivan nIdhiyAl vaNangu pAdha [thiruchchanda viruththam – 9]’ (One wearing konRai flowers, and having dense red hairlocks that is rudhran would properly prostrate – Oh you (emperumAn) having such divine feet!)

From ‘pOdhil mangai bhUthalak kizhaththi dhEvi’ to ‘vEdha nUl OdhuginRadhu uNmai alladhu illai maRRu uraikkilE’ [thiruchchandha viruththam 72 to 88], (~ srIdhEVi and bhUdhEvi are your consorts; the son from his lotus nAbhi is His son; one having half his body as the woman and having bull as his vehicle is emperumAn’s grandson; saying about this (parathvam) in any other way is falsity),

uLLa nOygaL thIr marundhu vAnavarkku aLiththa em vaLLalArai anRi maRRor dheivam nAn madhippanE [thiruchchandha viruththam – 88]  (Instead of the most generous emperumAn who gave nectar to the dhEvas to cure their problems, would I consider the other demi-gods as anything worthy?)

Starting with ‘pAr migundha’  – to – ‘seer migundha ninnalAl Or dheivam nAn madhippanE [thiruchchandha viruththam – 89]’, (Instead of you (emperumAn) who performed so many wonders to get pANdavas win over the dhuryOdhanA’s group, would I go to any demi-gods?)

Starting from ‘nAnmuganai nArAyaNan padaiththAn nAnmuganum thAn mugamAi sankaranaith thAn padaiththAn’ – to – ‘pidhiru manamilEn pingyakan thannOdu edhirvan avan enakku nErAn’ [nAnmugan thiruvanthAdhi 1 to 84], (nArAyaNan created brahmA, and he in turn created Sankara (shows that emperumAn is the god who is the root of all creations), (I do not have the mind that sickens by going into worldly matters; even though I may be equal in knowledge to paramaSivan, he would not equal me as I am forever a servant of emperumAn)

kallAdhavar ilangai kattazhiththa kAkuththan allAl oru dheivam yAnilEn [nAnmugan thiruvanthAdhi – 53],  (He who destroyed lankApuri that was inhabited by the ignorant/bad rAkshasas, that is srI rAman – I would not consider any one other than Him as a god)

ini aRindhEn eesarkkum nAnmugarkkum dheivam ini aRindhEn emperumAn unnai [nAnmugan thiruvanthAdhi – 96], (I have understood very clearly now (ini aRindhEn ini aRindhEn), that you are the god of brahmA and rudhran)

and so in all his prabandhams, in the start, middle/in-between, and in the end (which signifies that it is important), without any hesitation, like he is referred to as ‘uRaiyil idAdhavar’ (not putting the sword back in its holder, that is, he does not mince his words), he has clearly divined to us what is important and what is not, isn’t it?

mazhisaip pirAn piRandha nAL enRu – in this way he is having divine knowledge; such is his birth – two births in one (after getting the true knowledge is the new birth).

nAl thavargaL koNdAdum nAL – Since this AzhAr is son of a rishi, he (maNavALa mAmunigaL) is saying ‘day that good sages/ascetics celebrate’, as AzhvAr’s birth day.

Birth of others is like ‘anRu nAn piRandhilEn [thiruchchandha viruththam – 64]’ (that physical birth of me was not the real birth (since did not gain true knowledge)).

piRandha pin maRandhilEn [thiruchchandha viruththam – 64]’ is how this AzhvAr’s divine birth is which is when getting true knowledge of our relationship with emperumAn – after that have not forgetten about it)

piRandha nAL enRu – That day is such that it would be celebrated with prapaththi (surrender) by those who have gained the true knowledge.

(thavam -> surrendering to emperumAn; nal thavam (good thavam) -> subservient to his devotees.)

thavam -> prapaththi. It is to be said, ‘thasmAn nyAsam EshAm thapasAm athirikthamahu: [thaiththiriyOpanishath nArAyaNa valli 24-50]’ (so this saraNAgathy is said to be above the other means like sathyam, etc.) , and ‘sArvE thava neRi [thiruvAimozhi 10.4]’ ().

So surrendering and ‘vErAga Eththi [nAnmugan thiruvanthAdhi – 18]’ (praising/being immersed in emperumAn’s exclusive aspects), is how this AzhvAr’s ‘thapas’, that is prapaththi is.

nal thavam (nal thavargaL) -> AcharyAbhimAna nishtA (being most dear to AchAryan); it is to be said ‘maRRavaraich chArththi (chARRi) iruppAr thavam [nAnmugan thiruvanthAdhi – 18] (ways of srIvaishNavas who are subservient to other srIvaishNavas (would win the ways of those immersed in praising emperumAn)).

Having such ‘nal thavam’ are – AzhvAr’s disciples like kaNikaNNar, and perumpuliyUr adigaL.

By this it is concluded that for those having attachment in AchAryAbhimAnam, this day is to be specially nurtured.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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