Monthly Archives: January 2016

upadhESa raththina mAlai – 48

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pAsuram 48

seerAr vadakkuth thiruveedhip piLLai ezhudhu
ErAr thamizh vEdhaththu eedu thanai – thArum ena
vAngi mun nampiLLai eeyuNNi mAdhavarkkuth
thAm koduththAr pin adhanaith thAn.                                         48

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Word by word meaning

vadakkuth thiruveedhip piLLai,
seer Ar – who is having greatness
ezhudhu – merciful writing of
Er Ar – fully distinguished
thamizh vEdhaththuthiruvAimozhi’s
eedu thannai – eedu, that is muppaththARAyirappadi vyAkyAnam (36,000 padi vyAkyAnam);
mun – earlier
nampiLLai
thArum ena – asked to give it
vAngi – and obtained it,
pin – and later
thAm – that nampiLLai
koduththAr – mercifully gave
adhanaith thAn – that eedu
eeyuNNi mAdhavarkku – to eeyuNNi mAdhavar.

vyAkyAnam

So, as he vowed earlier he (maNavALa mAmunigaL) explained that there are these vyAkyAnams, and now, that which is said as ‘nampiLLai cheppu neRi [upadhEsa raththina mAlai – 44]’ (meanings of thiruvAimozhi as explained by nampiLLai), which is having in itself the meanings of all dhivya prabandhams, which is having the greatness that by listening to it once then it can be concluded as everything is listened – he (maNavALa mAmunigaL) thinks that he should divine such eedu’s history also, and so he divines two pAsurams about that too, for every one to know,

– and he (maNavALa mAmunigaL) is divining that history in the order in which it is said of bhagavath vishayam starting with – ‘ivar eedu aLiththaRku Eyndha mAdhavar [bhagavath vishya thaniyan]’ (from nampiLLai to (eeyuNNi) mAdhavar, and so on).

seerAr vadakkuth thiruveedhip piLLai – Him having full of greatness is – by the grace of AchAryan, he was able to understand and write the divine meanings that the AchAryan divined, and having the maturity of knowledge etc., so that he is able to help others.

Or, when ‘seerAr’ is taken as adjective to ‘thiruveedhi’, as said in ‘seerAr nedumaRugu [periya thirumozhi 7.9.10]’ (having great and long streets); that (place) is being complete with the wealth of srIvaishNava SrI including him.

vadakkuth thiruveedhip piLLai – differentiates from naduvil thiruveedhip piLLai. It is the north street from his street where he is divining his presence. It is close to AdhikEsavap perumAL kOyil (temple) that is near rAjan thuRai (in SrIrangam). In this way he is in a different place from where he is divining the vyakyAnams. So that itself became an identity for him.

For his AchAryan nampiLLai too, the identity is ‘mAdath thiruveedhip piLLai’, isn’t it?

It is like saying ‘kOyilil vAzhum vaittaNavan [periyAzhvAr thirumozhi 5.1.3]’ (living by your temple, am a SrIvaishNavan (having that strength/pride (midukku)).

In this way what he who is being identified based on the place that enriches the knowledge, (who wrote the eedu, now nampiLLai asked him to give it) –

ezhudu ErAr thamizh vEdhaththu eedu thannai thArum ena vAngi – that is, he wrote ‘nampiLLai cheppu neRi [upadhEsa raththina mAlai – 44]’ (meanings of thiruvAimozhi as explained by nampiLLai). So, considering that he simply documented nampiLLai’s words , he was also mentioned along with piLLAn and others. It implies that this is all nampiLLai’s divine work, isn’t it?

ErAr thamizh vEdhaththu eedu thanai – As said by ‘ErArndha thamizh maRai ’ (thamizh vEdham, that is thiruvAimozhi, is full of beauty), the beauty here is that having greatness that is not present in anything else, that is, full of beauty from the combination of words and meanings, and for that thamizh vEdham (thiruvAimozhi) the eedu vyAkyAnam being ably attractive like a decoration for it.

Based on that, ‘being beautiful’ can be an adjective to eedu as well.

eedu thanaith thArum ena vAngi – In this way, writing such an eedu muppaththARAyiram (36,000 padi) vyAkyAnam which attracts the minds, and placing it in front of nampiLLai, at that time (he) opened and performed divine eyeing, became very happy, ‘but you wrote during my time and without my permission, so handover the grantham which was written in this way’, saying so he got it from his divine hands, –

mun nampiLLai – at that time, nampiLLai. That is, during the time when the proper relationship between AchAryan (master) and Sishyan (disciple) were in vogue; nampiLLai who was managing those principles very well;

eeyuNNi mAdhavarkkuth thAm koduththAr pin – he kept it with him in his own presence, and then gave it to eeyuNNi mAdhavar. That is, incarnated in the lineage of ‘eeyuNNi’, after surrendering to his (nampiLLai’s) divine feet, was given his AchAryan nanjeeyar’s divine name that is mAdhavap perumAL , and being his much loved disciple.

nampillai-goshti1nampiLLai thiruvAimozhi kAlakshEpam – eeyNNi mAdhava perumAL is facing 2nd from right

thAm koduththAr pin – Being known as ‘mAdhava sishyar’ (disciple of nanjeeyar), and his identity being tied to that as said by the words ‘seemAdhavan adikku anbu seyyum [rAmAnusa nURRanthAdhi – 3]’ (being devoted to the divine feet of SrI mAdhavan (here it implies nampiLLai being being devoted to nanjeeyar whose original name is mAdhavAchAryar)), and he who conducted upanyAsam for thiruvAimozhi such that it can be the count of thirty six thousand as written,

and gave it to him as his (receiver’s) gain.

Like distributing one’s own wealth to one’s own preferred people, he gave it in the hands of him, saying, ‘without revealing this to anyone, constantly meditate upon it’. He gave this great wealth to mAdhavap perumAL. {This name implies husband of SrIdhEvi who represents wealth – he is giving this eedu wealth to the person named so}.

pin – after (vadakkuth thiruveedhip piLLai) kept it in front of him.

adhanaith thAn – the text that was written without his permission, that one.

So, in this way he gave the great meanings to (eeyuNNi) mAdhavap perumAL, saving it with him for helping everyone (connected to him) later.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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चतुः श्लोकी – तनियन

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श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद्वरवरमुनये नमः

चतुः श्लोकी

alavandharआळवन्दारकाट्टुमन्नारकोईल

यत पदाम्भोरुहध्याना विध्वस्थासेष कल्मष: |
वस्तुथामुपयातोहम यामनेयम् नमामितम् ||

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अपने कृपा से मेरे दोषों को निष्कासन कर, एक पेह्चान्नीय वस्तु बनाने वाले श्रीयामुनाचार्य को पूजता हूँ।  अर्थात , मै पहले अचित था और यामुनाचार्य के चरण कमलों पर ध्यान बढ़ाने पर चित (आत्मा) हुआ|

—- यामुनाचार्य के वैभव प्रकट करते हुए स्वामि रामानुज

अडियेन् प्रीती रामानुज दासि

आधार: http://divyaprabandham.koyil.org/index.php/2015/12/chathu-sloki-thaniyan/

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चतुः श्लोकी

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श्रीः
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श्रीमते रामानुजाय नमः
श्रीमद्वरवरमुनये नमः

पेरुंदेवी तायार , उबयनाचियार संग श्री वरदराज पेरुमाळ, कांचीपुरम

alavandharआळवन्दारकाट्टुमन्नारकोईल

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श्री आळवन्दार (यामुनाचार्यजी) अत्यंत कृपा से संस्कृत में श्रीमन् नारायण के सहधर्मिणि श्रीमहालक्ष्मी के वैभव प्रकटित स्तोत्र प्रबंध -चतुः श्लोकी (चार श्लोक) लिखें।

न्याय वेदांत विध्वान दामल वंकिपुरम श्री उ.वे. पार्थसारथी अय्यंगार स्वामी ने इसकी , सरल तमिळ में अनुवाद लिखें हैं। उसकी हिंदी अनुवाद हम यहाँ देखेंगे।

इन चार श्लोकों के साथ इस ग्रन्थ के लेखक स्वामि आळवन्दार के वैभव को प्रकट करने के लिए, स्वामि रामानुज द्वारा रचित तनियन (आमंत्रण) भी प्रस्तुत है। इसके अलावा इन चारों श्लोकों का पेरुंदेवी तायार (कांचीपुरम श्री वरदराजपेरुमाळ की दिव्य महिषी) से संबंध प्रकट करने वाला, अंत में दोहराने वाला श्लोक भी उपलब्ध है। इस प्रबंध के अद्भुत अनुभव को बढ़ाने के लिए दामल स्वामि द्वारा अंत में दो और श्लोक भी जोड़े गए है।

-अडियेन् प्रीती रामानुजदासि

आधार: http://divyaprabandham.koyil.org/index.php/2015/12/chathu-sloki/

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upadhESa raththina mAlai – 47

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pAsuram 47

nanjeeyar seydha viyakkiyaigaL nAliraNdukku
enjAmai yAvaikkum illaiyE – tham seerAl
vaiya kuruvin thambi mannu maNavALamuni
seyyumavai thAmum sila.                                         47

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Word by word meaning

nanjeeyar
seidha – divined
viyAkkiyaigaL – vyAkyAnams (commentary / meanings)
nAliraNdukku – for a few only,
illai – not
enjAmai – without skipping anything,
yAvaikkum – (not) for all dhivya prabandhams.
thambiDivine younger brother
vaiya kuruvin – of piLLailOkAcharyar
mannum – who is well established
maNavALamuniazhagiya maNavALap perumAL nainAchAryar (nAyanAr), {subsequently in the vyAkyAnam, there is mention of this being both nAyanAr and  vAdhikEsari azhagiya maNavALa jIyar }
tham seeral – by his auspicious qualities
seyyumavai thAmum – the vyAkyAnams he/they authored
sila – are for some dhivya prabandhams only.

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, in this, AchAryas like nanjeeyar also divined the authoring of vyakyAnams for a few dhivya prabandhams, saying ‘nanjeeyar seydha viyAkkiyaigaL nAliraNdukku’.

That is, unlike periyavAchchAn piLLai doing vyAkyAnam for all the dhivya prabandhams, earlier  nanjeeyar mercifully authored vyAkyAnams for a few dhivya prabandhams only.

nanjeeyarnanjeeyar

nAliraNdukku – is not exact numbers but it is just a word. That is, it indicates that it is ‘a few’. He divined later in this pAsuram as ‘sila’ (a few) which means the same here.

What is seen as his authoring of vyAkyAnam, are available for thiruppAvai and kaNNinuN chiruththAmbu only. If any more are there (found), consider that as well.

enjAmai yAvaikkum illaiyE – That is, it is Not the case that he authored vyAkyAnams for dhivya prabandhams without anything skipped. ‘enjAmai’ is (not having shortcoming, not getting destroyed) like said in ‘enjAmal vaiththadakki [periya thirumozhi 2.10.1]’ (without getting them destroyed He kept everything in his stomach).  ‘illaiyE’ -> the ‘E’ shows certainty (thERRam).

tham seerAl vaiya kuruvin thambi – When it comes to aruLichcheyal (dhivya prabandhams), compared to all the other AchAryas, (azhagiya maNavALap perumAL nAyanAr) having deep focus, by his wisdom and other auspicious qualities, like said in ‘kAththa kuNavALar [upadhEsa raththinamAlai – 39]’ (AchAryas of auspicious qualities who saved thiruvAimozhi ), it is by his greatness that he too divined vyAkyAnams for a few prabandhams.

As said in ‘mannu padhinmar maRaip poruLil mARan seer, thunnu madhurakavi soRporuLum anna nadaiththingaL mukavalliyurai semporuLum then mudumbai, engaL maNavALarkkiRai [?]’ (?), is how his focus is.

pillailokacharyar-nayanarpiLLai lOkAchAryar and his divine younger brother nAyanAr

vaiya kuruvin thambi – Reason for all this greatness is – being born after piLLai lOkAchAryar. That is, the much celebrated piLLai lOkAcharyar’s divine younger brother is azhagiya maNavALap perumAL nayanAr (nAyanAr); him having the relation that creates nobleness. Like saying king’s son, for him too the identity is ‘jagathguruvarAnuja’ [AchArya hrudhayam thaniyan]’ (piLLai lOkAcharyar’s younger brother). Similar to ones like ‘thambiyudan dhasarathyAnAnum [yathIndhra pravaNa prabhAvam – 25]’.

mannu maNavALamuni – being well established in the meanings, who is popularly known as ‘vAdhikEsari azhagiya maNavALa jIyar’.

vadhi-kesari-azhagiya-manavala-jiyar

In this way both of them (nAyanAr and vAdhi kEsari jIyar) – seyyumavai thAmum sila – have done vyAkyAnams for a few prabandhams. By ‘thAmum’ it connects with the few prabandhams mentioned earlier (by nanjeeyar).

It is seen that nainar (azhagiya maNavALap perumAL nAyanAr) has divined vyAkyAnams for thiruppAvai and kaNNinuN chiruththAmbu, and jIyar (vAdhikEsari azhagiya maNavALa jIyar) has divined svApadhEa vyAkyAnam (inner meanings) for thiruviruththam. If there are any further more, they can be considered as well.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 46

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pAsuram 46

periyavAchchAn piLLai pinbuLLavaikkum
theriya viyakkiyaigaL seyvAL – ariya
aruLichcheyal poruLai Ariyargatku ippOdhu
aruLichcheyalAyththu aRindhu.                                           46

Word by word meaning

periyavAchchAn piLLai seyvAl – Since periyavAchchAn piLLai authored
viyAkkiyaigaL – vyAkyAnams (commentary explanation of meanings)
pinbuLLavaikkum – for other three thousand (of the dhivya prabandhams)
theriya – for everyone to know,
ippodhu – at the current time
Ariyargatku – AchAryas later to him
aruLichcheyal Ayththu – are able to explain/divine
ariya – the difficult
poruLai – special great meanings (arththa viSEshangaL) of
aruLichcheyal –
aruLichcheyal (dhivya prabandhams) of AzhvArs

vyAkyAnam

Starting with (the pAsuram of ) ‘piLLAn nanjeeyar [upadhEsa raththina mAlai – 39]’, as he (maNavALa mAmunigaL) wanted to, he showed about those who authored vyAkyAnams for dhrAvida (thamizh) vEdham that is thiruvAimozhi, and about the count lengths of those vyAkyAnams; and now regarding the other prabandhams that are related parts of thiruvAimozhi, he is divining who all authored them, and that periyavAchchAn piLLai divined vyAkyAnams for all of them.

periyavAchchAn piLLai – Since there are his divine son nayanArAchchAn piLLai and nAlUrAchchAn piLLai, here he is specifically mentioning periyavAchchAn piLLai.

periyavachan-pillaiperiyavAchchAn piLLai

pinbuLLavaikkum theriya – Other than thiruvAimozhi which is ‘satakOpa vAngmayam [thiruvAimozhi thaniyan]’ (filled with nammAzhwAr‘s divine words); that is starting from thiruppallANdu through siriya/periya thirumadal, the twenty three dhivya prabandhams; for them –

theriya vyAkkiyaigaL seyvAl – As he considers only the growth of others as his being, since he authored the vyAkyAnam for understanding clearly –

ariya aruLichcheyal poruLai – As said in ‘ariya innisai [periya thirumozhi 1.2.10]’ (hard to sing), and in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (shall start saying about the deep meanings), this is how the difficulty/greatness of meanings of dhivya prabandhams is.

As said in ‘senchol kavi [thiruvAimozhi 10.7.1]’ (poem that is of beautiful words), and ‘sevikkiniya senchol [thiruvAimozhi 10.6.11]’ (beautiful words that are sweet to the ears), and ‘sencholAl eduththa dheiva nanmAlai [periya thirumozhi 1.1.10]’ (divined a divine garland using beautiful words), and ‘senthamizh [periya thirumozhi 2.8.2]’ (beautiful thamizh (pAsurams)), starting from the time of hearing it, they are of unbounded sweetness, due to being thamizh language they are being very soft ones, and are very easy;

still, it is difficult to determine the meanings, isn’t it?

Having such difficulties and greatness (arumai perumai), the meanings of aruLichcheyal (dhivya prabandhams), Ariyargatku ippOdhu’ – for the AchAryas after (periya)AchchAn piLLai , or, ippOdhu – also – after he divined the vyAkyAnams, or, for those living at the same time as him, since he divined (earlier) at that time, it is being possible for latter ones to divine/explain them.

As said in ‘ariyadhu eLidhAgum [iraNdAm thiruvanthAdhi – 22]’ (what is difficult would become easy), due to the grace of periyavAchchAn piLLai, ‘aruLichcheyaLAyththu aRindhu’ – that is, by his extraordinary vyAkyAnams, for meanings that are very hard to know, it is now possible for others to understand, enjoy it themselves, and divine as advice to others.

Compared to other AchAryas, isn’t this the distinguishing greatness of him (periyavAchchAn piLLai)?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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SaraNAgathi gadhyam – 12th chUrNai

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avathArikai: (Introduction)

In the earlier two chUrNais, SrI rAmAnuja had mentioned about his karma (past deeds) and agyAna (ignorance), the basis for karma. In this, the 12th, chUrNai, he mentions about the basis of his agyAna, which is his dhEhasambhandham (connection with physical body) and requests bhagavAn to enable him to cross prakruthi (primordial matter) which is responsible for dhEham (body). While he had requested bhagavAn earlier (in the last two chUrNais) to forgive him of his misdeeds and to destroy the deeds, here he asks bhagavAn to help him cross over prakruthi. Why did he not ask for destroying his dhEhasambhandham here? periyavAchchAn piLLai, the vyAkhyAthA (commentator), mentions that the misdeeds were like thoughts in bhagavAn’s mind and he could remove or destroy such thoughts at his pleasure. But samsAram (materialistic realm) or prakruthi is permanent and can not be destroyed. Hence he requests bhagavAn to help him cross it. It is not his intention to destroy the Lord’s leelA vibhUthi (realm for his play and pastime). Could he not ask for getting separated or liberated from it? periyavAchchAn piLLai says that one can ask for being separated or liberated from samsAram if one knows that the AthmA and body are two separate entities. If one doesn’t know that the two are different (because of dhEmAthmAbhimAnam, mistaking body for AthmA) how could he ask for being separated or liberated from it? It is like water mixing so well with milk that it would be impossible to separate one from the other. In bhagavadh gIthA, krishNa says that this prakruthi is like an illusion and it is difficult to cross it without his assistance. Hence SrI rAmAnuja requests bhagavAn to enable him to cross it over.

chUrNai:

madhIya anAdhi karmaprahAvapravruththAm bhagavath svarUpa
thirOdhAnakarIm viparItha gyAna jananIm svavishayAyAScha
bhOgyabudhdhEr jananIm dhEhEndhriyathvEna bhOgyathvEna
sUkshma rUpENa chAvasthithAm dhaivIm guNamayIm
mAyAm dhAsabhUtham “SaraNAgathOsmi thavAsmi dhAsa:” ithi
vakthAram mAm thAraya II

vyAkhyAnam: (Explanatory Note)

anAdhi karma pravAha pravruththAmanAdhi – without end; karma pravAha – deeds flowing; pravruththAm – engaged in; the karma that one has, has been earned for a very long time.

madhIya – mine; these karmas have not come because of someone else’s creation or as a prasAdh (gift) from bhagavAn, but have been accumulated by me over many, many births in this samsAram.

What does this do?

bhagavath svarUpa thirOdhAnakarImbhagavath – of bhagavAn; svarUpa – basic nature; thirOdhAnakarIm – hides like a screen. The karmas that we have earned are so powerful because of our ignorance that these can hide the basic nature of bhagavAn himself. He is

  • SrI’s (lakshmi pirAtti’s) husband
  • highest among all purushas (all sentients)
  • has all the auspicious guNas (qualities)
  • lord of nithyasUris (those who are constantly in nithyavibhUthi, SrIvaikuNtam)
  • owner of both nithyavibhUthi and leelAvibhUthi (world created by him for his sport and pastime)

Instead of thinking of bhagavAn like this, this body of ours, resulting from karmas, makes us think that

  • bhagavAn is without any guNas and is gyAnamayan only (full of only knowledge) (view held by kudhrishtis or those who misinterpret vEdhas’ contention);
  • there are only chith (sentient) and achith (insentient) and there is no ISvaran (bhagavAn) (sAnkhya sect’s contention)
  • there is only one entity which is covered by a haze of ignorance and once that haze is removed, that entity becomes bhagavAn and is the only true entity, all the rest being false or illusory (mAyAvAdhis’ contention) etc.

The basis for such ignorance is of course dhEhasambhandham (connection with the body for eons).

viparItha gyAna jananImviparItha – false or opposite; gyAna – knowledge; jananIm – birth. What is false about our knowledge? Thinking that this body of ours is AthmA (dhEhAbhimAnam). Thus the body hides not only bhagavAn but our own svarUpam (true nature). In other words, each person is a King in his own land and he need not bother about bhagavAn or accept him as his lord and master.

sva vishyAyAScha bhOgyabhudhdhEr jananImsva – self; vishyAyAScha – relating to all matters; bhOgyabhudhdhEr jananIm – creation of knowledge for enjoying all matters purely for pleasure. The body starts enjoying through the five senses constantly, keeping both bhagavAn and AthmA hidden.

dhEha indhriyathvEna bhOgyathvEna sUkshma rUpENa chAvasthithAmdhEha idhriyathvEna – of body and five senses; bhOgyathvEna – enjoying for pleasure; sUkshma – subtle; rUpENa – form; cha – and; avasthithAm – state of being. The body,in its subtle form, given by primordial matter (prakruthi), with the help of five senses, enjoys all that is there in the world for its own pleasure. This is the handiwork of prakruthi in 4 different ways as mentioned above.

dhaivIm – for the playful act of bhagavAnprakruthi is there for the sport and pastime of bhagavAn and it causes much damage to our svarUpam due to our karma and agyAna.

guNamayImprakruthi is composed of three guNas (qualities) – sAthvik, rAjasic and thAmasic, the good, the emotional and the ignorant, respectively. Anything which is in prakruthi is composed of these three guNas. Our body will have any one of these three qualities at its peak at different points of time. Our moods change constantly, exhibiting a character that is determined by one of these three guNas.

mAyAm – mUla prakruthi (primordial matter); this body of ours exhibits wondrous quality. What is wondrous about it? It hides bhagavAn himself and AthmA. The body, which is composed of five elements (cosmos, wind, fire, water and earth), taken from priomordial matter, is controlled by these elements to such an extent that the body behaves in all the fashions mentioned above (forgetting the nature of both AthmA and bhagavAn and enjoying everything for its own pleasures)

mAm thArayamAm – me; thAraya – cross over. Caught in such a vicious world, rAmAnuja pleads with bhagavAn to rescue him and to help him in crossing over this samsAram. bhagavAn asks rAmAnuja as to what he has done for him to help him. rAmAnuja says that in all these births, he has done lot of wrongdoings, has been a dhEhAthmAbhimAni (one who has mistaken body for AthmA), has gone after the five senses to enjoy pleasures of life etc, but now has realised that he is fully a servitor to bhagavAn.

dhAsabhUthamdhAsa – servant. bhUtham – existing. rAmAnuja says to bhagavAn, “I exist as your servant”.  bhagavAn further says that this is an ordinary feature. “Is there any other deed that you have done for me to help you”?

SaraNAgathOsmi thavAsmi dhAsa ithi vakthAramSaraNagatham – surrender; asmi – I am. thava – yours; asmi – I am. dhAsa – servant. vakthAram – by mouth; thAraya – rescue or cross over; adiyEn has surrendered unto you; I am yours; I am your servant, says rAmAnuja. I now know that you are the path to attain mOksha or liberation, you are the fruit of my surrendering, and you are my master.

vakthAram mAm – I have said so, not from my heart, but from my lips.

thAraya – Please consider this act of my mine and help me cross this prakruthi, says bhagavath SrI rAmAnuja.

We shall now move onto the 13th chUrNai

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 45

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pAsuram 45

anbOdu azhagiya maNavALach cheeyar
pinbOrum kaRRu aRindhu pEsugaikkA – tham periya
pOdhamudan mARan maRaiyin poruL uraiththadhu
Edhamil panneerAyiram.                                                           45

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Word by word meaning

anbOdu – With love
azhagiya maNavALach cheeyarvAdhikEsari azhagiya maNavALa jIyar
pinbOrum – his later generations also
kaRRu aRindhu – to learn and know
pEsugaikkA – and explain,
tham – with his
periya – great
pOdhamudan – knowledge
uraiththadhu – divined his saying of
mARan maRaiyn poruL – meaning of thiruvAimozhi of nammAzhvAr;
Edham il –  it is non-blemished
panneerAyiram – panneerAyirappadi (12,000).

vyAkyAnam

He (maNavALa mAmunigaL) divines, now, vAdhikEsari azhagiya maNavALa jIyar, by his wonderful knowledge, gave meanings of thiruvAimozhi which is panneerAyiram (12,000 padi).

anbOdu azhagiya maNavALach cheeyarHe divined it out of overflowing love towards thiruvAimozhi.

This is like said in ‘bhAshyabhakthirachUchudhath [SrIbAshyam sruthaprakAsikA thaniyan – 10]’ (devotion towards SrIbAshyam flowed into its vivaraNam (explanation)).

Or, anbOdu azhagiya maNavALach cheeyar – It can also be said that he divined it out of love towards all sentient beings. This is as said in ‘neRiyuLLi uraiththa kaNakkaRu nalaththanan [thiruvAimozhi 1.3.5]’ ((emperumAn) who has unlimited auspicious qualities, analysed the path of vEdham and spoke mercifully).

vadhi-kesari-azhagiya-manavala-jiyarazhagiya maNavALa jIyar

pinbOrum kaRRaRindhu pEsugaikkA – Later generations also would need to explain using this. To help in that, (he divined such that) future generations can also learn from this and are able to explain to others. Even though there are four other vyAkyAnams (for thiruvAimozhi), for surety of meanings of words, this would be the most useful one for explaining it.

tham periya podhamudan – With his eminent knowledge which helped give meanings of thiruvAimozhi.

mARan maRaiyin poruL uraiththadhu – Having the greatness of incarnation from AzhvAr’s divine lips, the meaning of such thiruvAimozhi which is dhrAvida (thamizh) vEdham.

uraiththadhu – as text (urai), divined a vyAkyAnam reflecting that.

Edhamil panneerAyiram – Edhamil – not having any blemishes; for such thiruvAimozhi, such vyAkyAnam of panneerAyiram (12,000) is divined. That is, it is following the divine mind of AzhvAr.

This is being double the size of piLLAn’s vyAkyanam, but going back with half the size of periyavAchchAn piLLai’s vyAkyAnam. So this is being not too small and not too long.

If there is any pramANam (reference) that matches this count, then this should be considered as divined according that pramANam’s count.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 44

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pAsuram 44

theLLiyadhA nampiLLai cheppu neRi thannai
vaLLal vadakkuth thiruveedhip – piLLai indha
nAdu aRiya mARan maRaip poruLai nangu uraiththadhu
eedu muppaththARayiram.                                                                     44

pAsuram 44

Word by word meaning

theLLiyadhu A – With clarity
(what) nampiLLai
cheppum – divined about
neRi thannai – the ways (meanings),
vadakkuth thiruveedhip piLLai
vaLLal – having audhAryam (generosity),
indha nAdu – (for) those in this world
aRiya – to know,
uraiththadhu – divined
nangu – well
mARan maRaip poruLai – the meaning of thiruvAimozhi of nammAzhvAr,
muppaththARayiram – which is muppaththARAyirappadi (36,000)
eedu – called eedu.

vyAkyAnam

He (maNavALa mAmunigaL) divines that, after that, vadakkuth thiruveedhip piLLai divined as vyAkyAnam for (nam)piLLai’s explanation of dhivya sUkthi (thiruvAimozhi – divine words), and it is ‘eedu muppaththARayiram’.

theLLiyadhA nampiLLai cheppu neRi thannai – Being clear, deep/profound, and having the expertise in discerning what is required and what is not, such nampiLLai’s way of dhivya sUkthis,

cheppu neRi thannai – by this it implies that except the way in which he (nampiLLai) divined, he (vadakkuth thiruveedhip piLLai) does not know of any other ways.

As said in ‘gurupramANI kruthachiththavruththaya:’ (Direct the activities of the mind keeping guru as pramANam (reference)), is how he is following his AchAryan, isn’t it?

vaLLal vadakkuth thiruveedhip piLLai – Not for just those living during the same time, but for even those in later generations also to know and reach true goal, he wrote the eedu – vadakkuth thiruveedhip piLLai having such generosity.

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLai

indha nAdu aRiya – Like said in ‘nAdu nagaramum nangu aRiya [thiruppallANdu – 4]’ (for the villages and cities to know), including those having knowledge and not having knowledge, for every on in the country to know, and get involved.

mARan maRaip poruLai – meaning of thiruvAimozhi which is AzhvAr’s, and which is in the form of vEdham. It is as said in ‘mARan senthamizh vEdhaththin sezhum poruLai [sampradhAya chandhriakai – 11]’ (~ beautiful meaning of nammazhvAr’s beautiful thamizh vEdham).

nAdaRiya nanguraiththadhu – Like he (nammAzhvAr) divined thiruvAimozhi for making ‘Urum nAdum ulagamum thammaip pOl [thiruvAimozhi 6.7.2] (~ the village, country and world like him), he (vadakkuth thiruveedhip piLLai) also divined eedu very well for the world to know.

eedu muppaththARayiramIt is an additional twelve thousand compared to periyavAchchAn piLLai’s vyAkyAnam, is what he has divined.

eedu – meaning. He divined the meanings, and to get involved in it.

In the grantham of anthimOpAya nishtai it is divined ‘idhu thAn sruthaprakASikaiyil’ [Srutha prakASikai is a detailed commentary for emperumAnAr‘s SrIbhAshyam]. That is, eedu vyAkyAnam’s count matches SruthaprakASikai’s count.

As said in ‘gurubhyO(a)rhdha: sruthassapdhaisthath prayukthaichcha yOjitha: [SrIbhAshya sruthaprakASikA thaniyan] (Heard from Acharyas, and the words used by them are included – such..), here too vadakkuth thiruveedhip piLLai has included the words heard (from nampiLLai), and authored the vyAkyAnam, isn’t it? nampiLLai’s ways of explanation is the one that vadakkuth thiruveedhip piLLai has divined in vyAkyAnam.

In a later pAsuram as he (maNavALa mAmunigaL) is going to say ‘ezhuthErAr thamizh vEdhaththu eedu thanai [upadhEsa raththina mAlai – 48]’, vadakkuth thiruveedhip piLLai has the involvement of documenting it only (as the original author is nampiLLai who lectured this).

Even though this vyAkyAnam was compiled before sruthaprakASikai, it is okay for the count of this to be referenced with that grantham (since there is a match in the count).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 43

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pAsuram 43

nampiLLAi thammudaiya nal aruLAl Eviyidap
pin periyavAchchAn piLLai adhanAl – inbA
varu paththi mARan maRaip poruLaich chonnadhu
irupaththu nAlAyiram.                                                                       43

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Word by word meaning

nampiLLai
thammudaiya – by his
nal aruLAl – good grace
Eviyida – commanded,
pin – after that
adhanal – due to that precept
periyavAchchAn piLLai
chonnadhu – divined
mARan maRaip poruLai – meanings of thiruvAimozhi (that came due to)
paththi – devotion (that came due to)
inbA – delightful
varu – bhagavath katAksham (to nammAzhvAr);
irupaththu nAlAyiram – (vykyAnam for it is) – irupaththu nAlAyirappadi (24,000).

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, after that, based on nampiLLai’s order, periyavAchchAn piLLai divined a vyAkyAnam that is three times bigger than the one said in previous pAsuram (onbadhinAyirappadi vyAkyAnam of nanjeeyar).

nampiLLai thammudaiya nal aruLAl Eviyida – Being one who enriches the sampradhAyam, who is glorified as as ‘kAruNyapUrNam kalivairidhAsam [nampiLLai thaniyan]’ (being full of kindness, having the name of thirukkalikanRi dhAsar dhAsyam nAmam nampiLLai), being a krupAmAthra prasannAchAryar (teaches purely based on looking at the pitiable state of those sentient who are interested in learning and following), that is nampiLLai,

being interested only in being beneficial to others, with his grace as said in ‘koLvadhilaiyAgiya kuLirndha aruL thAn [SrI vachana bhUshaNam thaniyan]’, asked him to do a vyAkyAnam for thiruvAimozhi; as per that, based on the precept that is only due to grace, (periyavAchchAn piLLai) thought of it as ‘kriyathAm ithi [SrI rAmAyaNam AraNya kAndam – 15.7]’ (it shall be built), and as ‘kUvip paNi koLLAy [thiruvAimozhi 8.5.7]’ (call me in front of you and divine your acceptance of my servitude),

periyavachan-pillaiperiyavAchchAn piLLAi

pin periyavAchchAn piLLAi – after such a command, as said in ‘paraVanasmi [SrI rAmAyaNam AraNya kANdam 15.7](adiyen dhAsa bhUthan), being a servant of that one,

adhanAl – based on the command of the AchAryan – by this it distinguishes him from naduvil thiruveedhip piLLai bhattar, and vadakkuth thiruveedhip piLLai who wrote vyAkyAams on their own accord (after listening to kAlakshEpams of nampiLLai).

adhanAl inbA varu paththi mARan maRaip poruLai – If what is desired to be done very much is decreed to be done, then one would rush for it. For thiruvAimozhi too which is ‘pAlOdu amudhanna Ayiram [thiruvAimozhi 8.6.11]’ (being most enjoyable like the mix of milk and nectar/food), such a decree was made for doing vyAkyAnam. That is why he authored vyAkyAnam for thiruvAimozhi that was created by the devotion instigated by emperumAn (that is, inbA varu paththi mARan maRaip poruLaich chonnadhu).

inbA varu paththi – The matter (emperumAn) to think about is sweet, as can be said as ‘susukham [srI bhagavath gIthA 9.2]’ (pleasant/sweet to follow in action), the devotion (bhakthi) is being of unlimited happiness, AzhvAr who is apt (prApthar) and respected/confidential (Apthar), by the force of overflowing devotion like a flooding river, divined thiruvAimozhi which is thamizh vEdham, and periyavAchchAn piLLai divined its meanings as a vyAkyAnam for it.

irupaththu nAlAyiram – is the meanings of thiruvAimozhi of paththi (devotion) mARan.

Like saying ‘kAdhal kurugUrch chatakOpan [thiruvAimozhi 2.1.11]’ (having uncontrollable love that is nammAzhvAr of AzhvAr thirunagari), since this came due to ‘inbA varu paththi’ (grace through which the devotion came), it incarnated as ‘bhakthAmrutham [thiruvAimozhi thaniyan]’ (as nectar for devotees). In this way, the unbounded sweetness that is the meanings of mARan‘s thiruvAimozhi, is of twenty four thousand.

As said in ‘chathurvimsathsahasrANi SlOkAnAm ukthavAn rushi: [SrI rAmAyaNam bAla kANdam – 4.2]’ (rushi divined it having twenty four thousand slOkas), the count of one that is best of ithihAsams, that is, SrI rAmAyaNam, is how periyavAchchAn piLLai divined his vyAkyAnam.

inbA varu paththi mARan maRaip poruLai – As said in ‘irAmAyaNam ennum paththi veLLAm [rAmAnusa nURRanthAdhi – 37]’ (~ flood of devotion that is rAmAyaNam), is how this (thiruvAimozhi) is also of flood of devotion. So its vyAkyAnam is also formed in the same way (of count).

‘SrI rAmAyaNam enRum thiruvAimozhi enRum iraNdu mahA prabandhangaL uNdu’ (there are two great prabandhams named SrI rAmAyaNam and thiruvAimozhi) – is how these two are said as equivalent isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.4 – thEvum epporuLum

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Full series >> Second Centum >> Second decad

Previous pAsuram

rajasuya-yaga

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr says “since there is no one other than emperumAn who has matching beauty/tenderness of the flower and the predominance to accept worship, he alone is the sarvESvaran (supreme controller)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says none has predominance to accept worship like him (bhagavAn).

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram – AzhwAr says emperumAn is the ISwara due to his tender nature and his predominance.

pAsuram

தேவும் எப் பொருளும் படைக்கப்
பூவில் நான்முகனைப் படைத்த
தேவன் எம் பெருமானுக்கு அல்லால்
பூவும் பூசனையும் தகுமே?

thEvum ep poruLum padaikkap
pUvil nAnmuganaip padaiththa
thEvan emperumAnukku allAl
pUvum pUsanaiyum thagumE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

thEvum –  the celestial beings
epporuLum – all beings starting with the human beings
padaikka – to create
pUvil – in the lotus flower positioned in his navel
nAnmuganai – chathur muka brahmA (four headed brahmA)
padaiththa – one who created
thEvan – dhEva (supreme God)
emperumAn – my master
allAl – if not (for him)
pUvum – offerings such as flower
pUsanaiyum – ArAdhana upachAram (worshiping and attending)
thagumE – does it fit? It does not.

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Would worshiping and attending, offerings such as flowers be a fit for anyone other than emperumAn who created four headed brahmA in the lotus flower positioned in his navel in order to create celestial beings, human beings and all other types of beings?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • thEvum epporuLum padaikkap pUvil nAnmukanaip padaiththa – To create celestial beings and all other entities, emperumAn created four headed brahmA in the lotus flower in his navel (like 4 flowers in a flower).
  • thEvan – dhEva – The word dhEva has many meanings in samskrutham. a) Majesty due to creating brahmA, b) one who does creation as a sport (effortlessly), c) one who is radiant due to his beauty etc.
  • emperumAnukku allAl – if not for emperumAn who overwhelmed me through great favours such as creation [Only through creation, a bound soul gets an opportunity to reach emperumAn] and through those (supreme) qualities which make him the creator
  • pUvum pUsanaiyum thagumE – For the one with matted hair, flowers are not applicable;  worshiping does not fit for one who begs for alms. Flowers are to be offered to one who is tender natured; worshiping befits the one who is predominant; AzhwAr says that except for emperumAn, no one else is qualified to accept worship.  In mahAbhAratham, during rAjasUya yAgam, bhIshma explains emperumAn‘s supremacy and concludes in the end to pANdavas “yaScha dhEvO mayA dhrushta: purA padhmAyathEkshaNa: | sa Esha pruthudhIrgAkshas sambandhI thE janArdhana: ||”  (The lotus-eyed lord (krishNa) who is explained in Sruthi as supreme has now appeared as your father’s sister’s son). But when sahadhEva (one among the pANdavas) declared “archyamarchchithumichchAmas sarvE sammanthumarhatha” (We consider krishNa as worshipable – you (those who are in this assembly) are capable of acknowledging his glories to facilitate his worship); hearing this vow, the celestial beings rained flowers on sahadhEva in joy. From this we can understand that, vairAgyam [sahadhEva declaring krishNa as worshippable and encouraging others to accept that] is more important than gyAnam [bhIshma merely highlighting krishNa’s supremacy].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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