Monthly Archives: December 2015

ஸ்ரீ தேவராஜ அஷ்டகம்

Published by:

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

பெருந்தேவித் தாயார், உபய நாச்சியார்களுடன் வரதராஜப் பெருமாள் – காஞ்சீபுரம்

thirukkachi-nambi-kanchiதிருக்கச்சி நம்பி – காஞ்சீபுரம்

Audio

e-book: http://1drv.ms/1TLbwK1

திருக்கச்சி நம்பிகள் பெருந்தேவித் தாயாரின் ப்ரிய கேள்வனான வரதராஜப் பெருமாளின் பெருமையை வெளிப்படுத்தும் நோக்குடன் ஸ்ரீ தேவராஜ அஷ்டகம் என்னும் அழகிய ஸம்ஸ்க்ருத ஸ்தோத்ர ப்ரபந்தத்தை அருளிச்செய்து உள்ளார்.

ந்யாய வேதாந்த வித்வான் தாமல் வங்கீபுரம் ஸ்ரீ உ வே பார்த்தஸாரதி ஐயங்கார் ஸ்வாமி இந்தப் ப்ரபந்தத்திற்குத் தமிழில் ஒரு எளிய பொழிப்புரை அருளியுள்ளார். அதை இங்கே நாம் காண்போம்.

பின்வரும் கட்டுரைகளில் இந்த ப்ரபந்தத்தை அநுபவிப்போம்:

அடியேன் ஸாரதி ராமானுஜ தாஸன்

ஆதாரம்: http://divyaprabandham.koyil.org/index.php/2015/12/sri-dhevaraja-ashtakam/

வலைத்தளம் –  http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://srivaishnavagranthams.wordpress.com
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

SrI dhEvarAja ashtakam

Published by:

SrI:
SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:

dhevaperumal-nachiyars-perundhevi-thayarperundhEvith thAyAr, varadharAja perumAL with ubhaya nAchchiyArs – kAnchIpuram

thirukkachi-nambi-kanchithirukkachchi nambi – kAnchIpuram

Audio

e-book: http://1drv.ms/1JARZeX

thirukkachchi nambi have mercifully written a beautiful samskritha sthOthra prabandham named SrI dhEvarAja ashtakam (8 SlOkams) which brings out the glories of dhEvap perumAL (SrI varadharAja) who is the divine consort of perundhEvith thAyAr.

nyAya vEdhAntha vidhvAn dhAmal vangIpuram srI u vE pArthasArathy aiyengAr swamy has written a simple thamizh translation for this wonderful prabandham. We will see the English translation of the same here.

Let us see the treatise in the following articles:

adiyEn sArathy rAmAnuja dhAsan

English Translation of SlOkams by vangIpuram satakOpa rAmAnuja dhAsan.

archived in http://divyaprabandham.koyil.org

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

upadhEsa raththina mAlai – 5

Published by:

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

Full Series

<< Previous (poigaiyAr)

pAsuram – 5

anthamizhAl naRkaligaL AyndhurRaiththa AzhvArgaL
intha ulagil iruL neenga – vandhu udhiththa
mAthangaL nALgaL thammai maNNulagOr thAm aRiya
eethenRu solluvOm yAm                                                             5

Listen


Word by word meaning

am – (in the) beautiful
thamizhAl – language of thamizh,
AzhvArgaL AzhvArs
Ayndhu – researched
nal – good
kalaigaL – vEdhas
uraiththa – and divined (the prabandhams, for )
iruL – the darkness that is ignorance
indha ulagil – in this world
neenga – to be destroyed;
solluvOm – (adiyEn – I) shall say
eedhu enRu – these are the
mAthangaL – months, and
nALgaL thammai – thirunakshathrams (auspicious star days)
vandhu udhiththa – in which they came and incarnated,
maN ulagOr thAm aRiya – for the people in this world to know.

vyAkyAnam

Then, he (maNavALa mAmunigaL) says that I shall divine the months and star days of incarnation of these AzhvArs and AchAryas, for everyone to know.

azhwars-sriperumbuthur-with-sEnai-mudhaliyarANdAL, sEnai mudhaliyAr and AzhwArssrIperumbUthUr – pagal paththu uthsavam

mamunigal-sriperumbuthurmaNavALa mAmunigaLsrIperumbUthUr

anthamizhAl naRkalaigaL Ayndhu uraiththa AzhvArgaL – Unlike vEdham which is in the form of samskrutham, which has got eligibility criteria to recite it, with having difficulty in trying to figure out the meanings of karma kANtam and brahma kANtam, prabandham is having the greatness of being of pure/simple thamizh, it is being easy for everyone, and is in the enjoyable thamizh language – that is the language in which they (AzhvArs) have divined it (prabandhams) after having researched and understood the vEdhas well, like said in ‘paNNiya thamizh [thiruvAimozhi 2.7.13] (~ created in thamizh)’.

naRkalai is – the unblemished vEdham that is the reference. AzhvArs researched/thought through and divined its meanings in thamizh. So this is ‘thirumAlavan kavi [thiruviruththam – 48]’, that is, would talk only about the almighty who is the husband of srIdhEvi.

The reason for AzhvArs, who are not touched by births, to incarnate here is the following as he explains:

intha ulagil iruL neenga vandhu udhiththaIt is in this world where there is darkness; ‘iruL tharumA gyAlam [thiruvAimozhi 10.6.1]. That world is ‘athyarkanaladhIptham [mahAbhAratham vana parvam 164-18]’, that is, brighter than the sun, fire, etc., and as said in ‘sudaroLiyAy ninRa thannudaich chOthi [thiruvAimozhi 3.10.5]’ (~ srIvaikuNtam that is of light). So, those in paramapadham, as said in ‘sUryakOti prathIkAsa: [lakshmI thanthram]’ (bright as a crore of suns), and ‘oLikkoNda sOdhiyamAy [thiruvAimozhi 2.3.10]’ (having the bright light), and as said in ‘sarvam hi paSya: paSyathi [chAndhOgya upanishath 26-2]’ (sees everything directly, isn’t it?), they would be bright with knowledge/truth; So in that world there is no question of being blind to the truth, or, no darkness;

As said in ‘pin ivvulaginil pEr iruL [periyAzhvAr thirumozhi 1.8.10]’, this world is material as the meaning of the word ‘thamas’. So we in this world take up the dirty body that hides us from emperumAn’s nature, and as said in ‘aRivilA manisar [thirumAlai – 13]’, we are without true knowledge; clarity in knowledge is required for us only. Only those caught in darkness would need the light of sun, etc. So he is saying in this pAsuram, ‘indha ulagil iruL neenga vandhu udhiththa’.

For removing the darkness of this world, don’t we need these kinds of suns: ‘vandhE parAnkusAdhithyam [AzhvAr mukthakam]’ (salute to the sun that is nammAzhvAr), and ‘kalayAmi kalidhvamsam kavimlOka dhivAkaram [periya thirumozhi thaniyan]’ (being one who removes the problems of kali yuga, being one who is a sun for the world, I meditate on such thirumangai AzhvAr), and ‘rAmAnuja dhivAkara: [varavaramuni mukthakam – 6] (sun that is rAmAnujar); from their rising is how the darkness of ignorance was destroyed, and ‘thamas’ based illiteracy was destroyed, birth of reduction of sins (pApa dhvAntha kshayam): only in the presence of such vishNu devotees would the darkness that is spread everywhere would leave. This implicitly applies to other AzhvArs as well.

vandhu udhiththa mAdhangaL, nALgaL thammai, maNNulagOr thAm aRiya eedhenRu solluvOm yAm – that is, like the the twelve ways suns each are in the month of chiththirai (ChithrA), etc. In the same way, AzhvArs too incarnated in respective order, starting from the month of aippasi (asvina). ‘vandhu udhiththa’ shows that they came from paramapadham and rose in this world.

Months (of their incarnations) are: seven months starting from the month of aippasi (asvina) through Ani (jyEshta);

Days are to be said as ‘aththaththin paththA nAL [periyAzhvAr thirumozhi 1.2.6]’, and ‘thirunAL thiruvONam [periyAzhvAr thirumozhi 2.3.9]’ (for emperumAn’s star day of incarnation).

Here too it is starting from thiruvONam (sravaNa) till kEttai (jyEshta) the ten star days in between.

Only by learning about these that can create auspiciousness would one get the goal.

It is said, ‘janmarkshE shravaNEpivA [dharma sAsthram]’ (in the start of birth and in thiruvONam (sravaNa).

Since their incarnation is special related to emperumAn, similar to rOhiNi, punarpUsam (punarvasu), etc., their star days of incarnation are also for celebration and nurturing.

maNNulagOr thAm aRiyaLike said in ‘agal gyAlaththu avar aRiya [thiruvAimozhi 4.8.6]’, there is no need to advise/educate those in the other world; as said in ‘maNNil piRandhu … angu eNNam onRinRi irukkum Ezhai manisarkAL [periyAzhvAr thirumozhi 4.6.7]’ (~ Oh poor people, being born in this earth, and not having any thoughts about that world) – for people of this world only there is a need to advise/educate.

maNNulagOr thAm aRiya To those born in this earth, the devotees who do not have the true knowledgefor them to know (about the months and start days of AzhvArs‘ incarnations) and celebrate, and who are not trying to know that this is the way to reach the goal, let me, who is very interested in it. shall explain to them without their requesting for the details – is how maNavALa mAmunigaL’s oath is.

From this, it is shown that AchAryan’s ways is to teach us what we do not know.

– – – –

English Translation: raghurAm srInivAsa dhAsan

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

upadhEsa raththina mAlai – 4

Published by:

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

Full Series

<< Previous (AzhvArgaL vAzhi)

pAsuram 4

poigaiyAr bhUthaththAr pEyAr pugazh mazhisai
ayyan aruL mAran sEralarkOn – thuyya patta
nAthan anbar thAL thULi naRpANan naRkaliyan
eedhivar thORRaththu adaivAm ingu                         4

pAsuram 4

Word by word meaning

poigaiyAr – poigai AzhvAr
bhUthaththArbhUthaththAzhvAr
pEyArpEyAzhvAr
pugazh – famous
mazhisai ayyanthirumazhisai AzhvAr
aruL – having mercy/kindness
mARannammAzhvAr
sEralarkOnkulasEkaraAzhvAr
thuyya – pure
pattanAthanperiyAzhvAr
anbar thAL thULithoNdaradippodi AzhvAr
nan – having the goodness
pANanthiruppANAzhvAr
nal – good
kaliyanthirumangai AzhvAr
eedhu – this thus said
adaivu Am – is the order of
ivar – their
thORRaththu – incarnations
ingu – in this world.

vyAkyAnam

In the prabandham starting with ‘AzhvArgaL vAzhi [upadhEsa raththinamAlai – 3]’, what he listed, he wished to show about them one by one, and as he had mentioned the AzhvArs first, here he is showing the order in which they incarnated, starting the pAsuram with – ‘poigaiyAr’.

That is, as he was born in the lotus flower in the pond, that is being his identity (poigai – pond), and as said in ‘varuththum puRa iruL mARRa [rAmAnusa nURRanthAdhi – 8] (~(incarnated) to remove the troubles of darkness in mind from things seen), that is our poigai Azhvar;

PoigaiAzhvAr_thirukkachchipoigai AzhvAr as divining in his avathAra sthalam

As said in ‘mAdhavan bhUtham [thiruvAimozhi 5.2.2]’, he having the glory, who lighted ‘gyAnach chudar viLakku [iraNdAm thiruvanthAdhi – 1]’ (lighting of lamp that is true knowledge); that is, bhUthaththAzhvar;

bhuthathAzhvar_thirukkadal_mallai

Is interested only in enjoying emperumAn, not paying attention to the ways of the material world, (and so) saying like in ‘yAnum Or pEyan [perumAL thirumozhi 3.8]’, which name is his identity, and who is ‘kOvaluL mAmalarAL thannodu mAyanaik kaNdamai kAttum thamizhth thalaivan [rAmAnusa nURRanthAdhi -10]that is he who showed him having the vision of pirAtti and emperumAn (in idai kazhi thirukkOvalUr); that is, pEyAr (pEyAzhvAr);

mayilai_peyazhvar_at_thiruvallikkeni (Large)mayilai pEyazhvAr, during a visit to thiruvallikkENi

pugazh mazhisai ayyan – As said in ‘idam koNda kIrththi mazhisaikku iRaivan [rAmAnusa nURRanthAdhi – 11] ’ the head of thirumazhisai which is also known as mahIsAra kshEthram, that is thirumazhisaip pirAn.

thirumazhisai_azhvar_at_thirumazhisai_editedthirumazhisaip pirAn at thirumazhisai

aruL mARan – As said in ‘pAdinAn aruL kaNdIr ivvulaginil mikkadhE [kaNNinuNchiruththAmbu – 8], he is very kind, that is being his identity, that is nammAzhvAr.

Azhvar_AzhvarThirunagari_VaikasiUthsavam_IMG_6413-EditednammAzhvAr at AzhvAr thirunagari

sEralarkOn – As said in ‘chEran kulasEkaran [perumAL thirumozhi thaniyan]’, he is the head of the clan of chEra kings, and he liked to be born as bird and plants (to be in emperumAn‘s abode in thirumalai), that is kulasEkarap perumAL;

kulasekarazhvar_thiruvanjikkalam_2012_DSC01809kulasEkarapperumAL at thiruvanjikkaLam

thuyya patta nAthan – Having the purity of doing mangaLAsAsanam (pallANdu) to emperumAn, and assuming the state of cowherd, and as said in ‘vEdhAntha vizhup poruLin mEl irundha viLakkai vittu chiththan viriththana [periyAzhvAr thirumozhi 4.3.11]’, he established greatness and so is having the identity of head of the learned, that is patta nAthan, which is periyAzhvAr;

srI_periyAzhvAr_aani_brahmothsavam_2013_arulalaperumal.tripod.comperiyAzhvAr at srIvillipuththUr

anbar thAL thULi – {anbar -> thoNdar, thAL -> adi, thULi -> podi } As he said in ‘thuLavath thoNdAya thol seerth thoNdaradippodi [thirumAlai 45], he thought that the (first) birth of being a brAhmaNa with the haughtiness thinking that is of higher birth would cause suffering, and so preferred being the dust of the feet of the bhAgavathAs who do not have such egos, and that itself being his identity, that is srI thoNdaradippodi AzhvAr;

Mandangudi Thondaradipodi Azhwar-003thoNdaradippodi AzhvAr at thirumaNdankudi

naR pANan – As he said in ‘adiyArkku ennai Atpaduththa vimalan [amalanAdhipirAn – 1], he having the goodness of having nature of birth that is amicable to being subservient / lowness;
such head of the prabandham, that is pAN perumAL (thiruppANAzhvAr).
{
Here the vyAkyAnam words reflect what is said in srIvachana bhUshaNam;
Here: thadhIya dhAsyaththukku anuguNamAna janma sidhdhamAna naichchiyaththai nanmaiyAga udaiyarAi;

thiruppANAzhvAr-uraiyUr-Nov-2015-BharathwajthiruppANAzhvAr at uraiyUr

In srI vachana bhUshaNam: naichchiyam janma sidhdham; AgaiyAl uthkrushta janmamE srEshtam
}

naR kaliyan – As he said in ‘nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai [periya thirumozhi – 8.10.3] (~ what I became after learning the manthra of eight words is being subservient to your devotees); and in ‘adiyavargaL tham adiyAn’ [periya thirumozhi – 2.6.10]’, involved in the pinnacle of subservience, that is, to the devotees, like thinking that being subservient to the other AzhvArs is his identity, having such goodness, and due to robbing things including conch (arugAzhi) (from emperumAn) and so is identified as ‘kaliyan’ (having such strength), that is , thirumangai AzhvAr;

kaliyan_uthsavam_thiruvali_thirunagari_thirumangai_azhvar (Large)thirumangai AzhvAr at thiruvAli thirunagari

So, this concludes about them who are having such distinguished greatness, the order in which they incarnated in this world; like saying ‘kAN perum thORRam [thiruvAimozhi 6.6.9]’, and ‘AvirbhUtham [vishNu purANam 5.3.1]’, they incarnated with distinction.

– – – –

English Translation: raghurAm srInivAsa dhAsan

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

chathu: SlOkI – Conclusion

Published by:

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

Full Series

<< Previous (SlOkams)

varadharaja-perundhevithayar-ekasanam

SlOkam that is usually recited at the end:

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

Listen

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/

archived in http://divyaprabandham.koyil.org

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

சது: ச்லோகீ – முடிவுரை

Published by:

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

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.

வலைத்தளம் –  http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://srivaishnavagranthams.wordpress.com
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

upadhEsa raththina mAlai – 3

Published by:

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

Full Series

<< Previous (kaRROrgaL thAm ugappar)

pAsuram – 3

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

Listen

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

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

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

Published by:

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

Full Series

<< Previous

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.

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
SrIvaishNava education/kids portal – http://pillai.koyil.org

chathu: SlOkI – SlOkams

Published by:

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

Full Series

<< Previous (thaniyan)

vishnu-lakshmi

SlOkam 1

kAnthas thE purushOththama: paNipathiS SayyAAsanam vAhanam
vEdhAthmA vihagESvarO yavnik mAyA jaganmohinI
brahmESAdhi suravrajas sadhyithas thvadhdhAsadhAsIgaNa:
SrIrithyEva cha nAma thE bhagavathi brUma: katham thvAm vayam

Listen

Translation
hE bhagavathi! How do we praise you? Your consort is nArAyaNa, purushOththama the supreme among men.; Adhi sEsha the best among the serpents is your bed and seat; garuda the figure of scriptures is your mount; mAyA that which confuses/confounds the world from knowing you is the veil; brahmA, Siva and other gods with their consorts are your servants; your name is SrI the word that stands before any word indicating supremacy. How do we celebrate you with so much of magnificance?

SlOkam 2

yasyAsthE mahinmnamAthman iva thvadhvallabhOpi prabhu:
nAlam mAthumiyaththayA niravathim nithyAnukUlam svatha:
thAm thvAm dhAsa ithi prapanna ithi cha sthOshyAmyaham nirbhayO
lOkaikESwari lOkanAthadhayithE! dhAnthE dhayAm thE vidhan

Listen

Translation
I praise you and sing about you without any fear, as a devotee and refugee, though naturally your greatness is such that it can not be measured nor can it be stated even by your most loving all-powerful divine Consort. Oh the sole Mother of the world! The singularly great Consort of nArAyaNa the all permeating Lord! Oh the most Compassionate! I say so because I know your Grace.

SlOkam 3

Ishath thvathkaruNAnirIkhsaNsudhAsandhukshaNAth rakshayathE
nashtam prAk thadhalAbhathas thribhuvanam samprathyananthOdhayam
SrEyO na hyaravindha lOchanamana: kAnthAprasAdhAdhruthE
samsruthyksharavaishNavAdhvasu nruNAm sambhAvyathE karhichith

Listen

Translation
The three worlds are protected by the nectar that is the mercy showering glance of your eyes. The same realm which was in total destruction due to the lack of your glance is now seen in variegated forms [due to the merciful glance]. All the best results such as worldly pleasures, pure self-enjoyment and serving bhagavAn eternally are acquired by men not without the mercy of pirAtti who is the divine consort of puNdarikAksha (lotus eyed Lord).

SlOkam 4

SAnthAnantha mahavibhUthi paramam yadhbrahma rUpam harE:
mUrtham brahma thathOpi thathpriyatharam rUpam yadhathydhbhutham
yAnyanyAni yathAsukam viharathO rUpANi sarvANi thAni
Ahu: svairanurUparUpavibhavair gAdOpagUdAnithE

Listen

Translation
Your connection with the Lord in all His Forms is spoken here. His magnificent Form in parama padham, or something which is more alluring and pleasing to you than that, or Whichever He assumes for your Pleasure as leelA (play) all these Forms are embraced by you with great pleasure and in full measure. Thus pirAtti‘s connect with Him in all His positions are s​tated.

adiyEn satakOpa rAmAnuja dhAsan

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

archived in http://divyaprabandham.koyil.org

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

சது: ச்லோகீ – ச்லோகங்கள்

Published by:

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

சது: ச்லோகீ

<< தனியன்

vishnu-lakshmi

ச்லோகம் 1

காந்தஸ் தே புருஷோத்தம: பணிபதிச் சய்யாஸனம் வாஹநம்
வேதாத்மா விஹகேச்வரோ யவனிகா மாயா ஜகன்மோஹிநீ
ப்ரஹ்மேசாதி ஸுரவ்ரஜஸ் ஸதயிதஸ் த்வத் தாஸ தாஸீ கண:
ஸ்ரீரித்யேவ ச நாம தே பகவதி ப்ரூம: கதம் த்வாம் வயம்

கேட்க

பொழிப்புரை
ஹே பகவதி! உன்னை நாம் எப்படிச் சொல்லுவோம்! உனக்குக் கணவன் புருஷர்களில் சிறந்த நாராயணன்; ஸர்ப்பங்களில் சிறந்த ஆதிசேஷனோ படுக்கை, ஆசனம்; வேத ஸ்வரூபியான கருடாழ்வான் வாஹனம்; உலகத்தை மோஹிக்கும் மாயை உன்னை அறியவொட்டாமல் தடுக்கும் திரை; பிரம்மா, சிவன் முதலிய தேவர் குழு அவரவர் மனைவிகளுடன் உனக்கு வேலையாட்கள்; உனக்குப் பெயரோ ஸ்ரீ என்று எல்லாச் சொல்லுக்கும் மேன்மையைத் தெரிவித்துக்கொண்டு முன் நிற்பது. இப்படி இவ்வளவு மஹிமை உள்ள உன்னை எவ்வாறு சொல்லுவது?

ச்லோகம் 2

யஸ்யாஸ்தே மஹிமானமாத்மான இவ த்வத் வல்லபோபி ப்ரபு:
நாலம் மாதும் இயத்தயா நிரவதிம் நித்யாநுகூலம் ஸ்வத:
தாம் த்வாம் தாஸ இதி ப்ரபன்ன இதி ச ஸ்தோஷ்யாம்யஹம் நிர்பயோ
லோகைகேச்வரி லோகநாத தயிதே தாந்தே! தயாம் தே விதந்

கேட்க

பொழிப்புரை
எந்த உன்னுடைய இயற்கையாகவே உனக்கு நித்யாநுகூலமாகவும் எல்லையில்லாததுமான விபவத்தைத் தனக்குப்போல் உன் அன்புக்குரியவனான ஈஸ்வரனும் இவ்வளவு என்று அளவிடுவதற்குத் திறமையற்றவனாகிறானோ அப்படிப்பட்ட உன்னை தாசன் என்றும் சரணாகதன் என்றும் சொல்லி நான் கொஞ்சமேனும் பயமற்றவனாகத் துதிக்கிறேன். உலகத்துக்கு ஒரே நாயகியாகவும் ஒரே நாதனான நாராயணனுக்கு மனைவியுமானவளே! பொறுமையுள்ளவளே! உன் தயையை அறிந்து நான் இப்படிக் கூறுகிறேன்.

ச்லோகம் 3

ஈஷத் த்வத் கருணா நிரீக்ஷண ஸுதா ஸந்துக்ஷணாத் ரக்ஷ்யதே
நஷ்டம் ப்ராக் ததலாபதஸ் த்ரிபுவனம் ஸம்ப்ரத்யனந்தோதயம்
ச்ரேயோ ந ஹ்யரவிந்த லோசனமன: காந்தா ப்ரஸாதாத்ருதே
ஸம்ஸ்ருத்யக்ஷர வைஷ்ணவாத் வஸுந்ருணாம் ஸம்பாவ்யதே கர்ஹிசித்

கேட்க

பொழிப்புரை
இந்த மூவுலகும் கொஞ்சம் கருணையுடன் கூடிய உன் பார்வை என்னும் அம்ருதத்தினுடைய நனைப்பதால் இரட்சிக்கப் படுகிறது. அது கிடைக்காததால் முன்பு அழிந்தது இப்போது பலவகையாகத் தோற்றமளிக்கிறது ஐஹிகம், கைவல்யம், பரமபதம், என்கிற மூவகையான சுகங்களும் மனிதர்களுக்குத் தாமரைக் கண்ணனுடைய திருவுள்ளத்துக்கு இனியவளான உன் திருவருளல்லது மேன்மை ஒருபோதும் எதிர் பார்க்கப் படுவதில்லையன்றோ.

ச்லோகம் 4

சாந்தானந்த மஹாவிபூதி பரமம் யத்ப்ரஹ்ம ரூபம் ஹரே:
மூர்த்தம் ப்ரஹ்ம ததோபி தத்ப்ரியதரம் ரூபம் யதத்யத்புதம்
யாந்யந்யானி யதாஸுகம் விஹரதோ ரூபாணி ஸர்வாணி தாநி
ஆஹுஸ்வைரநுரூபரூபவிபவைர் காடோப கூடாநி தே

கேட்க

பொழிப்புரை
பகவானுடைய எல்லா வகையான உருவங்களிலும் உன் சம்பந்தம் உண்டென்பது இதில் பேசப்படுகிறது. அமைதியோடு முடிவில்லாத மகாவிபூதி என்னும் பரமபதத்தில் ஸ்ரீ மஹாவிஷ்ணுவுக்குத் திருமேனியாக உள்ள எந்த உருவமோ அதைவிட மிகவும் பிரியமான உருவம் எதுவோ, எது ஆச்சர்யமானதோ சுகத்துக்கேற்றவாறு அவ்வப்போது எடுக்கப்பட்ட லீலையாக எடுக்கின்ற வேறு பல உருவங்களோ அந்த எல்லா உருவங்களும் தனது தகுந்த உருவங்களுடன் பெருமையுடனும் அழுந்தி ஆலிங்கனம் செய்யப்பட்டவையே. இதனால் பகவானுடைய எல்லா நிலைகளிலும் பிராட்டியின் சேர்த்தி சொல்லப்பட்டது.

வலைத்தளம் –  http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://srivaishnavagranthams.wordpress.com
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org