Daily Archives: January 11, 2016

SaraNAgathi gadhyam – 11th chUrNai

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SrImathE rAmAnujAya nama
SrImath varavaramunayE nama:

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bhagavanOmniscient and Omnipotent SrIman nArAyaNan

avathArikai (introduction):

In the previous chUrNai, SrI rAmAnuja had asked for forgiveness for his wrong deeds related to karma. Here he asks for forgiveness for his wrong activities born out of avidhyA or agyAna (ignorance). But did he not already list out all these faults in the previous chUrNai, asks periyavAchchAn piLLai, the  preceptor who wrote an elaborate vyAkhyAnam (explanatory note) for gadhya thrayamperiyavAchchAn piLLai explains that while in the previous chUrNai, SrI rAmAnuja had mentioned about his misdeeds based on what SAsthram (religious treatise) had said (doing what the SAsthra had forbidden us to do and not doing what it had ordained us to do), in this chUrNai, SrI rAmAnuja lists out those wrong deeds which he did based on ignorance of vEdhAntham (the part of vEdhas or scripture dealing with knowledge about God). Hence it can not be considered as a repetition of earlier misdeeds.

Let us look at the chUrNai.

anAdhikAla pravruththam viparIthagyAnam Athma vishayam
kruthsna jagath vishyancha viparItha vruththancha aSEsha vishayam
adhyApi varththamAnam varththishyamANam cha sarvam kshamasva II

anAdhikAla pravruththa – doing for a very long time, without any known beginning. Here the time reference is to several hundreds of thousands of janmas (births).

viparItha gyAnam – contrary or inverse or wrong knowledge. This inverse knowledge is not something natural to jIvAthmA. But, since it has been there for a very long time, it may appear to be a part of jIvAthmA. However, since one day it (the inverse knowledge) disappears (on attaining mOksham), we can say that it is not natural to jIvAthmA. Inverse knowledge is mistaking one entity for another. For example, mistaking a rope for snake is such knowledge.

Athma vihshayam – ignorance related to AthmA. In other words, mistaking body for AthmA (what we frequently refer to as dhEhAthmAbhimAnam). The body is destructible while AthmA is indestructible.

kruthsna jagath vishayanchakruthsna – entire; jagath – world; vishayam – matter or issue; cha – and; i.e. inverse knowledge relating to the entire world. Just as we think of ourselves as our physical forms (as human beings), thinking similarly of other forms of life such as dhEva, manushya, thiryak, sthAvaram (celestial being, human being, animal, plant forms respectively) as their physical forms and not as the inner AthmA inside. This is viparItha Athma gyAnam among kruthsna jagath vishayam (matter relating to the entire world)

viparItha vruththanchaviparItha – wrong; vruththam – activity or practice. Here it refers to reacting to someone else’s action instead of taking it as one’s  own karma palam (result of previous deeds). All AthmAs are dependent (parathanthran) on bhagavAn. If another person does harm to me, that action is result of bhagavAn executing an action through that person on account of my karma palam. Instead of thinking this way, if I harm the other person in return, then it is viparItha vruththam. In Athma vishayam this means thinking of oneself as being svathanthran (independent) instead of being parathanthran (dependent) on bhagavAn. Thus if one has true knowledge, if another person harms a person, the harmed person should not get angry and retort.

aSEsha vishayamaSEsha – without leaving anything; vishayam – matter. Having desire in materialistic needs such as gold, land etc, which are related to vishayAntharam (matter other than bhagavAn). We do need to look after basic needs, but we need to stop at that instead of accumulating more and more of these aiSvaryams (materialistic entities for dhEham’s pleasure). The desire for all  unwanted material comforts was there not only in the past, but

adhyApi varththamAnamadhyApi – even today; varthamANam – present time. These desires continue to be there today, and

varththishyamANanchavarthishyamANam – future. The desire for worldly pleasures will be there in future too.

sarvam kshamasvasarvam – all; kshamasva – excuse. SrI rAmAnuja says that since he is an agyAni (ignorant person) he doesn’t know what are all the mistakes that he has committed. He implores bhagavAn that since he is sarvagyan (omniscient, all knowing) he would know all his mistakes and should pardon him.

This completes 11th chUrNai.

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 40

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

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pAsuram 40

mundhuRavE piLLAn mudhalAnOr seydhu aruLum
andha viyAkkiyaigaL anRAgil – andhO
thiruvAimozhip poruLai thErndhu uraikka valla
guruvAr ikkAlam nenjE kUru.                                                   40

pAsuram 40

Word by word meaning

mundhuRavE – Before itself
piLLAn mudhalAnOr thirukkurugaip pirAn piLLan and others, the five of them
seydhu aruLum – divined the authoring of
andha viyAkkiyaigaL – those vyAkyAnams (commentaries / explanations);
anRAgil – If these were not there
andhO – O! (aiyyO! – alas!)
guru Ar – who are present as AchAryas
ikkAlam – at this time
valla – who can
thErndhu – clearly know
uraikka – and explain the
thiruvAimozhip poruLai – great meanings of thiruvAimozhi (arththa visEsham)
nenjE – Oh mind
kURu – you shall say!


He (maNavALa mAmunigaL) is divining in a negating way about the greatness of vyAkyAnams that they authored earlier, as ‘mundhuRavE piLLAn mudhalAnOr seydhu aruLum’.

That is, as said in ‘gyAnAnyalpee bhavishyanthi [bhAgavatham]’ (becomes less in knowledge), before the sampradhAyams become less and less, already, at earlier time itself, the five AchAryas from piLLAn to jIyar divined –

andha viyAkkiyaigaL – those distinguished vyAkyAnams.

anRAgil – if they had not authored them; if in those times if they who are visionaries (dhIrgadharSi) had not authored the vyAkyAnams, then today how we would have suffered – saying so he feels sad.

andhO – Same as said in ‘na chEth rAmAnujEth yEshA chathurA chathurAkshari | kAmavasthAm prapadhyanthE janthavO hantha mAdhrusa: [varavaramuni mukthakam – 5 / uththara dhinacharyA – 20]’

(Oh! If there was no ‘rAmAnuja’ the most prudent four lettered manthra, what state would worms like me would have ended up in, isn’t it?).

thiruvAimozhip poruLai thErndhu uraikka valla guru Ar ikkAlam nenjE kURu – When explaining thiruvAimozhi is it not needed to have wisdom that is complete in knowledge? Who is there now with clear knowledge to explain this? Where would they be seen?

Looking at the feeble state of knowledge in this time, (and on the other hand) the profoundness of meanings of thiruvAimozhi as said in  ‘dhrAvida vEdhasAgaram [thiruvAimozhi thaniyan](an ocean of dhrAvida (thamizh) vEdham), and, ‘ALavu iyanRa anthAdhi [thiruvAimozhi 1.4.11]’ (thiruvAimozhi with unlimited glories), he (maNavALa mAmunigAL) is saying who is having the capability to understand this correctly and author a suitable vyAkyAnam for it.

thErndhu uraikka valla guru Ar – When it is rare to find even those who can understand the greatness of those existing vyAkyAnams, as said in ‘aRiyak kaRRu vallAr [thiruvAimozhi – 5.5.11]’ (), and grow it, it is very rare to find anyone now who can follow the divine mind of AzhvAr and author a vyAkyAnam, isn’t it?

srisailesa-thanian-mamunigal-eedu-goshtiCompletion of thiruvAimozhi eedu discourse by maNavALa mAmunigaL

uraikka valla – by this, there being rarity in (finding one who can) match the meaning to the letters.

uraikka valla guru Ar ikkAlam – During the time (now) when there are those who steal things (poruL), would it be possible to get those who would enrich the meanings (poruL)

{in thamizh ‘poruL’ is for both ‘thing’ and ‘meaning’. It is a similar case in samskrutham for the word ‘artham’}.

Even then, time is such that they would escape with ‘kaipporuL’ (important things / what is left), isn’t it?

They would steal ‘piRar nan poruL [kaNNinuN chiruth thAmbu – 5]’ (Others’ good things / AthmA which is emperumAn’s property), isn’t it?

As the time is cruel, as said in ‘kadal aLavAya thisai ettinuLLum kali iruLE midai tharu kAlaththu [rAmAnusa nURRanthAdhi – 59], would there be one who with their sharp true knowledge analyze the meanings of thiruvAimozhi and say it?

nenjE kURu – Oh mind! which is obedient to the thiruvAimozhi AchAryas starting from the time of bhAshyakArar. Like them who see the same meanings (in thiruvAimozhi), try to show me even one person as so and so, during the current time.

So getting them is being rare isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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