Daily Archives: January 25, 2016

upadhESa raththina mAlai – 54

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pAsuram 54

munnam kuravOr mozhindha vachanangaL
thannai migak koNdu kaRROr thammuyirkku – minnaNiyAch
chErach chamaiththavarE seer vachana bhUdaNamen(num)
pEr ikkalaikku ittAr pin.                                                                         54


Word by word meaning

vachanangaL thannai – Those words
mozhindha – divined (by)
kuravOr – preceptors (pUrvAchAryas)
munnam – earlier,
koNdu – (piLLai lOkAchAryar) combined (those words)
miga – in special ways,
min – as a bright
aNiya – ornament
samaiththu – made
chEra – together
uyirkku – for AthmA of
kaRROr tham – those who learned and understood;
avarE – that piLLai lOkAchAryar himself
pin – later
ittAr – gave
pEr – a divine name
ikkalaikku – for this mahA sAsthram
en – as
seer – great
vachana bhUdaNam – SrI vachana bhUshaNam.


He (maNavALa mAmunigaL) is divining how he (piLLai lOkAchAryar) named it himself who authored such distinguished rahasya prabandham – starting this prabandham with ‘munnam kuravOr’.

That is, previously those earlier to piLLai lOkAchAryar, the pUrvAchAryas who are our heads, had divined the dhivya sUkthis as advise for all the AthmAs – according to his accepted faith in them that he published his rahasya grantham and spread their words.

mozhindha vachanangaL – their divine words for everyone to know; (explanation for this being plural) – as they are many such persons (whom we have faith in), their divine words are also many in number.

vachanangaL thannai migak koNdu – As said in ‘dharmagyasamaya: pramANam | vEdhAscha [Apasthamba Suthram 1.1.1,2,3]’ (main reference (pramANam) is of the way of those who know dharma; vEdham is also a reference), even though there are other references, since those preceptors are fully involved in them, their dhivya sUkthis being the best manthras is what he (piLLai lOkAchAryar) took as main reference, and authored this grantham filled with their divine words.

Like how those constructing an ornament would first collect all the gems and then construct it, he too is constructing vachana bhUshaNam as he collected preceptors’ divine words that are full of meanings.

As said in ‘suvyAhruthAni mahathAm sukruthAni thathasthatha: | sanchinvan dhIra AsItha silAhAree silam yathA [bhAratham udhyOka parvam – 34.31]’ (~ he is like one who collects all good deeds said by noble elders) .

If asked, in this way for whom is he doing this using their words –

kaRROr tham uyirkku – to give honours to the learned. That is, in the presence of AchAryas who aim for our wellness, for the nature of those who learned everything that is to be learned from those AchAryas; it is to be said ‘nin thiruvettezhuththum kaRRu [periya thirumozhi – 8.10.3]’ (learned from understanding the meaning of thiruvashtAksharam (manthram of eight words), and ‘aRiyak kaRRu vallAr [thiruvAimozhi – 5.5.11]’ (those who learned with understanding of meanings).

min aNiyAAs an ornament that is having light that can brighten the true nature of such learned people.

uyirkku min aNiyA – Among those who make ornaments for the transient body, he made this ornament for the AthmA, isn’t it?

uyirukku min aNiyA – It is like a kausthubha for a kausthubha (celebrated jewel). It is being ‘vaikuNta priya kaNta bhUshaNa [SrI vachana bhUshaNam thaniyan].

min aNiyA chEra samaiththavarE – making it come together as a glittering jewel; making it come together to match the true nature of AthmA.

He who formed together with the sayings of the earlier AchAryas, is the one (who named that grantham).

samaikka is to mean – to make. That is how their clan’s words are, like in ‘Aranjamaikka’.

samaiththavarE seer vachana bhUdaNam ennum pEr ikkalaikku ittAr pin – That is, like how one who puts together an ornament would name it, he who authored the collection of their words as an ornament of words, that piLLai lOkAchAryar himself gave a best name to his prabandham, as SrI vachana bhUshaNam.

pin – After putting together the prabandham. After divining those rahasyams.

avarE pEr ittArLike said in ‘pithA purthrasya nAmakuryAth (Father should give name to his son), like how his father gave the best name for him, he who is like a mother who gave birth to this grantham too gave a very special name to it. Through this prabandham only his dynasty of knowledge is progressing without any break.

pillailokacharyar-nayanarTwo best names – piLLai lOkAchAryar, his brother azhagiya maNavALap perumAL nAyanAr

vachana bhUdaNam enn(um) pEr – jIyar himself divined his divining in the beginning of the vyAkyAnam for SrI vachana bhUshaNam as – ‘like how an ornament made of gems is called ornament of gems (rathna bhUshaNam), this being full of words of AchAryas and gives enlightenment to those who use it, this got the divine name of vachana bhUshaNam’.

vachana bhUdanam en(num) pEr ikkalaikku ittAr pin – For this splendid SAsthram, he gave a name that is splendid. Like how when an expert (mukam aRindhavan) puts together a pearl necklace, those who know its greatness would rejoice saying ‘wow the way this is looking!’, this rahasya prabandham is also attractive to his mind since it is having formation of divine words, as said in ‘vAngmaNisara graivEyabhUshAthmakam’ (being an ornament for the neck, made of words and gems).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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SaraNAgathi gadhyam – 16th chUrNai

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avathArikai (Introduction)

bhagavadh SrI rAmAnuja had asked for granting him kainkaryam (performing service) through parabhakthi, paragyAna and paramabhakthi in the 2nd chUrNai itself. By asking for it here (in this chUrNai) again, will he not commit the fault of repeating what he had said once? asks the vyAkyAtha (one who wrote the commentary for the original text), periyavAchchAn piLLai. Earlier (in the 2nd chUrNai), he had requested pirAtti to grant him the taste for kainkaryam (kainkarya ruchi) through parabhakthi etc, just prior to surrendering himself to pirAtti. He had talked about the swarUpam of kainkaryam there. Here he is praying for kainkaryam itself from bhagavAn after surrendering to him. Hence there is no fault here for repeating something that he had mentioned earlier, says periyavAchchAn piLLai..

Let us look at the chUrNai.

parabhakthi paragyAna paramabhakthikrutha – paripUrNAvaratha – nithya
viSadhathama – ananyaprayOjana – anavadhikAthiSaya priya
bhagavadhabhavOham thathAvidha bhagavadhanubhava janitha
– anavadhikAthiSaya preethikAritha – aSEshAvasthOchitha – aSEsha
SEshathaikarathirUpa – nithya kinkarO bhavAni II

Explanatory Notes:

parabhakthi paragyAna paramabhakthikrutha – parabhakthi – knowledge about bhagavAn, paragyAna – ability to have sAkshAthkAram of bhagavAn (ability to see bhagavAn as if he is right if front of us), paramabhakthi – attain bhagavan; krutha – being carried out. SrI rAmAnuja talks about the unbounded happiness that he gets out of carrying out kainkaryam to bhagavAn, based on parabhakthi, paragyAna and paramabhakthi.

paripUrNa – enjoying bhagavAn‘s svarUpa (basic nature), rUpa (physical form), guNa (auspicous qualities), vibhUthi (wealth) etc, completely

anavaratha – without any break; i.e. not diluted with anything other than bhagavAn. When we are thinking of bhagavAn, the entire thought process should be fully focused on bhagavAn alone and not on other things also.

nithya – always; until the AthmA is there (in other words for ever, since AthmA is indestructible).

viSadhathama – viSadha is enjoying in the state of parabhakthi; viSadhathara is enjoying in the state of paragyAna; viSadhathama is enjoying in the state of paramabhakthi. Enjoying what? Enjoying the svarUpa (true nature), rUpa (form), guNa (qualities), vibhUthi (wealth) etc of bhagavAn. When it is in the state of paramabhakthi, the enjoyment is complete, says periyavAchchAn piLLai.

ananyaprayOjana – without any other benefit; even the benefit of getting love or affection by the enjoyable experience is not required; and, the desire to carry out kainkaryam as a result of the love is also not required. The mere experience of enjoying bhagavAn‘s svarUpam, rUpam, guNam and vibhUthi is supreme and is enough.

anavadhikAthiSaya priya bhagavadhanubhavOhamanavadhika – without any boundary; athiSaya – wondrous or very exalted; priya – loving; bhagavadh anubhava – experience bhagavAn; aham – I. SrI rAmAnuja is praying for getting the experience of bhagavAn which is unbounded, supremely exalted and very dear. What will happen once he gets this experience?

thathAvidha bhagavadhanubhava janitha preethikArithASEshAvaschthOchithathathAvidha – like that; bhagavadh anubhava janitha – that which is obtained because of experiencing bhagavAn; preethi kAritha – resulting in joy; aSEsha – without leaving anything; avasthOchitha – proper situation. Extreme joy is obtained because of the bhagavadh anubhavam. What can be done with this joy?

aSEsha SEshathaikarathirUpa – aSEsha – without leaving anything; SEshathaika –  only as servitor; rathi – desire; rUpa – form. The joy leads to a strong desire to carry out kainkaryam (service to bhagavAn).

nithyakinkarO bhavAni – nithya – for ever; kinkara: – to be a servitor; bhavAni – to be. bhagavadh rAmAnuja prays to bhagavAn to make him as a servitor for ever. To get to this state, he asked for parabhakthi, paragyANa, paramabhakthi, and then preethi (loving devotion), and out of preethi, carry out kainkaryam. And he wants this kainkaryam in all states, without leaving anything.

With this, he has put forward to bhagavAn whatever he wanted bhagavAn to give him. Now namperumAL starts his response, which we shall see in the 17th chUrNai.

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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.o