Monthly Archives: January 2016

ashta SlOkI Other thamizh

அஷ்ட ச்லோகீ – ச்லோகங்கள் 5 – 6 – த்வயம்

Published by:

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

அஷ்ட ச்லோகீ

<< முந்தைய பதிவு

vishnu-lakshmi

ச்லோகம் 5

நேத்ருத்வம் நித்யயோகம் ஸமுசித குண ஜாதம் தநுக்யாபநம் ச உபாயம்
கர்த்தவ்ய பாகம் து அத மிதுநபரம் ப்ராப்யமேவம் ப்ரஸித்தம் |
ஸ்வாமித்வம் ப்ரார்த்தநாஞ்ச ப்ரபலதர விரோதிப்ரஹாணம்
தசைதான் மந்தாரம் த்ராயதே சேத்யதிகத நிகம: ஷட்பதோயம் த்விகண்ட: ||

பொருள்

இந்த ச்லோகம் மந்த்ர ரத்னமான த்வயத்தை விவரிக்கிறது. த்வயம் என்பது இரு கண்டங்களும் ஆறு பதங்களும் கொண்டு அமைந்தது. பத்துப் பொருளை உட்கொண்டிருக்கிறது: (1) சேதனனைத் தன் வயமாக நடத்தும் திறமை (2) பிராட்டியோடு பிரிக்க முடியாத நிலை (3) ஈச்வரத் தன்மைக்கேற்ற இனிய குண ஸமூஹம் (4) அழகிய திருமேனி (5) உபாயம் (6) சேதனன் செய்ய வேண்டிய கடமை (7) இருவருமான சேர்த்தியில் கைங்கர்யம் என்னும் பலன் (8) உரிமை என்னும் ஸம்பந்தம் (9) கைங்கர்ய ப்ரார்த்தனை (10) கைங்கர்யத்துக்கு இடையூறாக உள்ளவைகளிலிருந்து விடுதலை – ஆகிய இந்தப் பத்துப் பொருள்களையும் இடைவிடாது நினைப்பவனை ரக்ஷிக்கிறது என்னும் இதை வேதத்தை அறிந்தவர்கள் கூறுகிறார்கள்.

 

ச்லோகம் 6

ஈசாநாம் ஜகதாம் அதீச தயிதாம் நித்யாநபாயாம் ச்ரியம்
ஸம்ஸ்ரீத்யாச்ரயணோசிதாகில குணஸ்யாங்க்ரீர் ஹரேராச்ரயே |
இஷ்டோபாயதயா ச்ரியாச ஸஹிதாயாத்மேஸ்வராயார்த்தயே
கர்த்தும் தாஸ்யம் அசேஷமப்ரதிஹதம் நித்யம் த்வஹம் நிர்மம: ||

பொருள்

பிராட்டியை முன்னிட்டு எம்பெருமானிடத்தில் கைங்கர்ய ப்ரார்த்தனையைத் தெரிவிக்கிறது. உலகத்தை நியமிப்பவனாம் எம்பெருமானுடைய அன்பைப் பெற்றவளும் என்றைக்கும் அழிவில்லாதவளுமான பிராட்டியை முன்பு ஆச்ரயித்து ஆச்ரயணத்துக்குத் தேவையான எல்லாக் குணங்களையும் பெற்றிருக்கும் எம்பெருமானுடைய திருவடிகளை நான் பற்றுகிறேன். எனக்கு இஷ்டமான மோக்ஷத்துக்கு உபாயமாகப் பற்றுகிறேன். பிராட்டியுடன் கூடியவனும் சேதனங்களுக்கு நியாமகனுமான எம்பெருமானை உத்தேசித்தே நித்தியமான எல்லா விதமான கைங்கர்யத்தைச் செய்யவும் அடியேனுக்குக் கைங்கர்ய பலத்தில் ஸம்பந்தம் இராமலும் தடையின்றிச் செய்ய வேண்டும் எனப் ப்ரார்த்திக்கிறேன்.

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

ashta SlOkI Other

ashta SlOkI – SlOkams 1 – 4 – thirumanthram

Published by:

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

Full Series

<< thaniyan

nara-narayanannArAyaNa rishi instructing thirumanthram to nara rishi (both are incarnations of SrIman nArAyaNan)

SlOkam 1

akArArthO viShNu: jagadhudhayarakShA praLayakruth
makarArthO jIva: thadhupakaraNam vaiShNavamidham |
ukArO ananyArham niyamayathi sambandhamanayO:
thrayI sArasthrayAthmA praNava imamartham samadhishath ||

Meaning

vishNu who performs all the three acts of creation, preservation and destruction, is Himself the meaning of the letter “a”; “ma” stands to mean the animate life, jIva for whose enjoyment/experience the whole hemisphere is an instrument; the letter “u” establishes a special relationship between these two which is not congruent to anybody else. Thus, the single word, aum, i.e., praNava, gives this meaning which is the essence of all the vEdhas.

SlOkam 2

manthrabrahmaNi madhyamEna namasA pumsa: svarUpam gathi:
gamyam SikshithamIkshithEna puratha: paschAdhapi sthAnatha: |
svAthanthryam nijarakshaNam samuchithA vruththischa nAnyOchithA
thasyaivEthi harErvivichya kathitham svasyApi nArham thatha: ||

Meaning

By the central word of ‘nama:’, man’s end, means for that end and his personality, all these three subjects are indicated. Independence, self protection, and certainly no subjugation to anybody other than Him as these are His personality are hinted by stressing that even while at His disposal the individual soul has no conscious experience of the bliss in an exclusive manner [individual’s bliss is derived only from bhagavAn’s bliss].

SlOkam 3

akArArthAyaiva svamahamatha mahyam na nivahA:
narANAm nithyAnAmayanamithi nArAyaNapadham |
yamAhAsmai kAlam sakalamapi sarvathra sakalASu
avasthAsvAvi:syu: mama sahaja kainkaryavidhaya: ||

Meaning

I belong to the Lord. So I do not belong to myself. The word ‘nArAyaNa’ stresses that for all the souls and transient perishable things, the ultimate destination is the Lord. Service unto Him is inborn. It also emphasizes service unto Him in all times and circumstances.

SlOkam 4

dhEhAsakthAtmabudhdhiryadhi bhavathi padham sAdhu vidhyAthruthIyam
svAtanthryAndhO yadhi syAth prathamamitharaSEshathvadhIshchEdhvithIyam |
AthmatrhANOn mukhashchEnnama ithi cha padham bAndhavAbhAsalOla:
Sabdham nArAyaNAkhyam vishayachapaladhISchEdh chathurthIm prapanna: ||

Meaning

In this SlOka certain explanations are offered to the person who has adopted prapaththi, absolute surrender to Him as means for realization, for the frequent doubts occurring in the mind. When a doubt arises about the difference between the identity of body and soul, he should watch closely the 3rd letter ‘ma’ and get clarity. He can realize that as the body is non-knowing object during sleep and/or death, it is different from the soul. So it is not the base for knowledge. Once he knows the body is not the base for knowledge, and the soul is, he can gain insight into the fact that the soul is not independent on its own but sustained by the Lord by looking at the first letter ‘a’. Once he realizes the soul belongs to nArAyaNa, he shall know that the second letter ‘u’ indicates it belongs to none else but only to Him. When the tendency for protecting self arises, he shall look for the meaning of ‘nama:’ which means ‘not mine’. When illusion occurs about relationships with people he shall realize these relationships are transient, but His is permanent. When temptations stir he shall look at the fourth clause, ‘Aya’ and remember service unto Him is his personality/identity, and thus rid himself of worldly bonds/petty desires.

adiyEn satakOpa rAmAnuja dhAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/01/ashta-sloki-tamil-slokams-1-4/

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

ashta SlOkI Other thamizh

அஷ்ட ச்லோகீ – ச்லோகங்கள் 1 – 4 – திருமந்த்ரம்

Published by:

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

அஷ்ட ச்லோகீ

<< தனியன்

nara-narayananநர ருஷிக்கு திருமந்த்ரத்தை உபதேசிக்கும் நாராயண ருஷி (இருவரும் ஸ்ரீமன் நாராயணனின் அவதாரம்)

ச்லோகம் 1

அகாரார்த்தோ விஷ்ணு: ஜகதுதய ரக்ஷாப் ப்ரலய க்ருத்
மகாரார்த்தோ ஜீவ: ததுபகரணம் வைஷ்ணவமிதம் |
உகாரோ அநந்யார்ஹம் நியமயதி சம்பந்த மநயோ:
த்ரயீ ஸாரத்ரயாத்மா ப்ரணவ இமமர்த்தம் சமதிஸத் ||

பொருள்

உலகத்தின் படைத்தல் காத்தல் அழித்தல் என்னும் முத்தொழில் புரியும் விஷ்ணுவே “அ”காரத்துக்குப் பொருள்; “ம”காரப் பொருள் ஜீவன்; வியாபித்திருக்கிற இவ்வுலகம் சேதனனுக்கு உபகரணமாக அமைந்தது. “உ”காரம் இருவர்க்கும் இடையில் மற்றொருவர்க்குப் பொருந்தாத ஒரு ஸம்பந்தத்தை நியமிக்கிறது. வேத ஸாரமான மூவகைப்பட்ட இந்த ப்ரணவம் இந்தப் பொருளை விளக்குகிறது.

ச்லோகம் 2

மந்த்ர ப்ரஹ்மணி மத்யமேன நமஸா பும்ஸஸ்வரூபம் கதிர்கம்யம்
சிக்ஷிதமீக்ஷிதேந புரத: பஸ்சாதபி ஸ்தாநத: |
ஸ்வாதந்தர்யம் நிஜ ரக்ஷணம் ஸமுசிதா வ்ருத்திஸ் ச நாந்யோசிதா
தஸ்யைவேதி ஹரேர் விவிச்ய கதிதம் ஸ்வஸ்யாபி நார்ஹம் தத: ||

பொருள்

பெரிய திருமந்த்ரமான திருவஷ்டாக்ஷரத்தில் நடுவில் உள்ள ‘நம:’பதத்தால் மனிதனுடைய கதி கம்யம் என்று சொல்லக்கூடிய உபாய உபேயங்கள், ஸ்வரூபம் இவை சிக்ஷிக்கப் பட்டன. முன் பதமான ப்ரணவத்தை அநுஸரித்தும், பின் பதமான ‘நாராயண’ பதத்தை அநுஸரித்தும் உள்ள இடத்தை அநுஸரித்தும் மூவகையான பொருள் கூறப்படுகிறது. தனக்குரிமை, தன் ரக்ஷணம், பிறர்க்குரியனல்லாமை இவை எம்பெருமானுக்கே என்று கூறி அதனால் அநுபவிக்கும் இடத்தில் ஸுகத்திலும் தனக்கு ஸம்பந்தமின்மையைக் காட்டுகிறது.

ச்லோகம் 3

அகாரார்த்தாயைவ ஸ்வம் அஹமத மஹ்யம் ந நிவஹா:
நராணாம் நித்யாநாம் அயநமிதி நாராயண பதம் |
யமா ஹாஸ்மை காலம் ஸகலமபி ஸர்வத்ர ஸகலாஸு
அவஸ்தாஸ்வாவி:ஸ்யு: மம ஸஹஜ கைங்கர்ய விதய: ||

பொருள்

நான் எம்பெருமானுக்கே உரியவன். ஆகையால் எனக்குரியனல்லன். ஆத்மாக்கள் அழிகிற பொருள்களின் திரள் இரண்டுக்கும் கதி எம்பெருமான் என்பதை நாராயண பதம் கூறுகிறது. கைங்கர்யம் உடன் பிறந்தது. கால வரையறை இன்றி எல்லாக் காலத்திலும் எல்லா நிலைகளிலும் கைங்கர்யத்தை வலியுறுத்துகிறது.

ச்லோகம் 4

தேஹா ஸக்தாத்ம புத்திர் யதிபவதி பதம் ஸாது வித்யாத்ருதீயம்
ஸ்வாதந்த்ர்யாந்தோ யதிஸ்யாத் ப்ரதமம் இதர சேஷத்வதீஸ்சேத் த்விதீயம் |
ஆத்மத்ராணோந்முகச்சேத் நம இதி ச பதம் பாந்தவாபாஸலோல:
சப்தம் நாராயணாக்யம் விஷய சபலதீஸ்சேத் சதுர்த்தீம் ப்ரபன்ன: ||

பொருள்

பிரபத்தி என்னும் சரணாகதி உபாயத்தை ஏற்றுக்கொண்டவனுக்கு இவ்வுலக வாழ்க்கையில் அவ்வப்போது ஏற்படும் சந்தேஹங்களுக்கு இந்தச்லோகத்தில் விளக்கம் கூறப்படுகிறது. உடலைவிட வேறு ஜீவன் இல்லை என்கிற ஸந்தேஹம் எழும்போது மூன்றாம் பதமான மகாரத்தைக் கூர்ந்து கவனித்துத் தெளிவு பெறுக. மகாரப் பொருள் ஞாநம், அறிவில்லாத தூக்கம், மரணம் முதலிய நிலைகளிலும் உடல் இருப்பதால் அறிவுக்கு ஆதாரமாக இவ்வுடலைக் கூறுவதற்கில்லை என்று அறியலாம். அறிவாதாரமாக ஆத்மாவை அறிந்தபின் அவன் சுதந்திரனா என்கிற சந்தேஹத்தை ப்ரதம பதமான அகாரத்தின் பொருளாகவே தெளிய வேண்டும். ஆத்மா நாராயணனுக்கு உரியவன் என்று தெரிந்ததும் இரண்டாவது பதமான உகாரம் நாராயணனுக்கே உரியவன் மற்றவர்களுக்கு உரியவனல்லன் என்பதைத் தெரிவிக்கிறது. ​தன் ரக்ஷணத்தில் முயற்சி உண்டாகும்போது ​’நம:’பதத்தின் பொருள் உணரத்தக்கது. எனக்குரியனல்லன் என்பது அதன் பொருள். ஆபாஸ பந்துக்களான தேஹஸம்பந்தமுள்ளவர்களிடத்தில் நசை உண்டாகும்போது நாராயண என்னும் பதப்பொருள் நோக்கத்தக்கது. அதனால் அவனோடு உண்டான நித்ய ஸம்பந்தம் அறியலாம். சப்தாதி விஷயங்களில் பற்றுண்டாம்போது சதுர்த்தியின் பொருள் உணரத்தக்கது. அவனிடத்தில் கைங்கர்யமே சேதனனுக்கு ஸ்வரூபம் என்பது புலப்படும். இவ்விதம் உலக வாழ்க்கையில் ஏற்படும் அல்ப ஆசைகளைக் கழித்துக்கொள்ள வேண்டியது.

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

Other upadhESa raththina mAlai

upadhESa raththina mAlai – 35

Published by:

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

Full Series

<< Previous (AzhvArgaL ERRam)

pAsuram 35

AzhvArgaLaiyum aruLichcheyalgaLaiyum
thAzhvA ninaippavargaL thAm naragil – veezhvArgaL
enRu ninaiththu nenjE eppozhudum nee avar pAl
chenRu aNugak kUsith thiri.                                                           35

Listen

Word by word meaning

nenjE – Oh the mind!
nee – you
enRu ninaiththu – think that
ninaippavargaL thAm – those who consider
AzhvArgaLaiyum – the ten AzhvArs and
aruLichcheyalgaLaiyum – the dhivya prabandhams that they divined
thAzhvA – as lowly,
veezhvArgaL – would definitely fall
naragil – in hell,
thiri – (and so) spend your life (move around)
kUsi – feeling ashamed
eppozhudhum – at all times
chenRu – to go
aNuga – and reach
avar pAl – such people.

vyAkyAnam

Earlier, as he (maNavALa mAmunigaL) divined ‘AzhvArgaL ERRam aruLichcheyal ERRam thAzhvu AdhuminRi avai thAm vaLarththOr [upadhESa raththina mAlai – 34], instead of being one who enriches them and their dhivyaprabandhams, they are not only not doing that, due to their lowly mind they insult, and so will fall. So they are to be given up, he says to his mind, starting with AzhvArgaLaiyum aruLichcheyalgaLaiyum’.

mamunigal-vanamamalai-closeupmaNavALa mAmunigaL – vAnamAmalai

AzhvArgaL – they are – ‘nimagnarai uyarththath thAzha [AchArya hrudhayam – 84]’ (extend themselves to uplift the downtrodden (regarding SrIvaishNavam));

they incarnated in all types of births as said in ‘uyir aLippAn enninRa yOniyumAyp piRandhAi [thiruviruththam – 1]’ (You (emperumAn) incarnated as different births (to protect all beings)). Same is said in ‘yOginassarvyOnishu [guruparamparA prabhAvam part 166]’ (yOgis are born in glorious ways, in all yOnis (classes)). It was divined ‘kulam thAngu sAdhigaL nAlilum [thiruvAimozhi 3.7.9]’ (~ in all the four classes of births).

aruLichcheyal – they are – due to the divine desire (sankalpam) of emperumAn, for everyone to reach goal, in easy thamizh language that is easy for everyone like ‘sAikaragam’ (a vessel with a pout?) , as said in ‘paNNiya thamizh mAlai [thiruvAimozhi 2.7.13]’ (~garland made of thamizh poetry), it is the dhivya prabandhams that incarnated through AzhvArs, and they explain about sarvEsvaran – who is simple to approach for everyone in the form of archai (statue) in all dhivya dhEsams, having unlimited innumerable auspicious qualities, and can be followed by all sentient,

and the dhivya prabandhams can be said as ‘sen thamizh vEdham’, that is, dhrAvida vEdha and its parts, that are called dhivya prabandhams.

Thinking of them as lowly (thAzhvA ninaippavar) is –

being not clear about the (aforementioned) greatness, and being mean by thinking that it is lowly based on the type of birth or type of language, that is they are like ‘mAnasair anthyajAthithAm [manu smruthi 12.9]’ (born in lowest birth due to offences committed by mind).

‘dhravida bhAshA nirUpaNasamam inbamAriyil ArAichchiyum [AchArya hrudhayam – 75]’ is how they were divined as equivalent blemishes (of such people).

If they are thinking about it (lowly) in your mind and not saying out such that others know their thoughts, then still, as said in ‘unnaich chindhaiyinAl igazhndha [thiruvAimozhi 2.6.6]’ ((hiraNyan) who insulted you in his mind), it would end up being a big evil.

ninaippavargaL thAm – with mind that is suitable for kindness (irakkam), the ones who have the audacity to use such mind to earn punishment for being unkind – such people would –

naragil veezhvArgaL enRu – (fall in hell); think that – since such people are the target of what is said in ‘na kshamAmi [varAha purANam]’ (would not tolerate (those who insult my devotees)), so they would be subject to ‘kshipAmi [SrI bhagavath gIthA – 16.19]’ ((I will) push them (into asura births)), and will fall into the types of hell like rauravam.

nenjE eppozhudum – Oh mind which is having significant devotion towards AzhvArs and dhivya prabandhams that they divined!

At all times –

nee avar pAl chenRu aNugak kUsith thiri – You who is happy knowing about the greatness of our lords, be afraid to go and reach those who create disaster for themselves by offending those who find the way for you to get true life (ujjeevanam).

Since it is a disaster to befriend those who destroy svarUpam (true nature), be afraid to approach them and connect with them.

You have been with those who enrich your svarUpam (true nature), understand the nature of these other people and stay away from them thinking that their friendship is unbearable.

If asking how to know them – as said in ‘thathAhi viparIthA thE budhdhir AchAra varjithA [SrI rAmAyaNam sundhara kANdam 21.10]’ (because your mental attitude (aRivu) is without virtue and is upside down (not in a good state)), by their bad AchAram recognize their bad mind, and if you see them be afraid like when seeing a serpent, fire, etc. These would lead to destruction of our body; those people would lead to destruction of our svarUpam (true nature).

By this it is clear that – like saying ‘AnukUlyasya sangkalpa: [SrI vishNu purANam – 1.14.3]’ (vowing to be a good person), it is also required to say ‘prAthikUlyasya varjana [SrI vishNu purANam – 1.14.3 / ahirbudhya samhithai 37.28 ?]’ (avoid those that are adverse (to that vow)).

It was divined (by maNavALa mAmunigaL) –  ‘vyAkkiyaigaL uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu [upadhESa raththina mAlai – 34], isn’t it? { that is, this helps us reach the aforementioned goodness ?}

– – – – – – – – – –

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

ashta SlOkI Other thamizh

அஷ்ட ச்லோகீ – தனியன்

Published by:

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

அஷ்ட ச்லோகீ

azhwan-bhattar-srirangamகூரத்தாழ்வான் மற்றும் பட்டர் – ஸ்ரீரங்கம்

ஸ்ரீ பராசர பட்டார்ய ஸ்ரீரங்கேச புரோஹித: |
ஸ்ரீவத்ஸாங்க ஸுத ஸ்ரீமான் ஸ்ரேயசே மேச்து பூயஸே ||

ஸ்ரீ ரங்கநாதன் என்னும் அழகிய மணவாளனுக்கு ஆசிரியராகவும், ஸ்ரீவத்ஸாங்கர் என்னும் ஸ்ரீ கூரத்தாழ்வான் திருக்குமாரரும் ஆன செல்வம் நிறைந்த ஸ்ரீ பராசர பட்டர் எனக்கு மிகுந்த ச்ரேயஸ் அளிப்பாராக.

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

ashta SlOkI Other

ashta SlOkI – thaniyan

Published by:

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

Full Series

azhwan-bhattar-srirangamkUraththAzhwAn and bhattar – SrIrangam

SrI parASara bhattArya SrIrangESa purOhitha:
SrIvathsAnga sutha: srImAn shrEyasE mEsthu bhUyasE

May SrI parASara bhatta, the priest to SrI ranganAtha and son of SrI SrivatsAnga (kUraththAzhwAn) full of divine wealth grant me good repute.

adiyEn satakOpa rAmAnuja dhAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/01/ashta-sloki-tamil-thaniyan/

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

ashta SlOkI Other thamizh

அஷ்ட ச்லோகீ

Published by:

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

namperumal-nachiar_serthi2

parasara-bhattarபராசர பட்டர்

e-book – http://1drv.ms/1NRtDJ0

பராசர பட்டர் ரஹஸ்ய த்ரயத்தின் ஆழ்ந்த அர்த்தங்களை வெளிப்படுத்தும் நோக்குடன் அஷ்ட ச்லோகீ என்னும் அழகிய ஸம்ஸ்க்ருத ஸ்தோத்ர ப்ரபந்தத்தை அருளிச்செய்து உள்ளார். இதுவே ரஹஸ்ய த்ரயத்தின் அர்த்தங்களை வெளிப்படுத்த ஏடுபடுத்தப்பட்ட முதல் ப்ரபந்தம்.

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

இந்தப் ப்ரபந்தத்தில் உள்ள எட்டு ச்லோகங்களுடன், ப்ரபந்த கர்த்தாவான பராசர பட்டரைக் கொண்டாடி அருளப்பட்ட தனியனும் உள்ளது.

பின்வரும் கட்டுரைகளில் இந்த ப்ரபந்தத்தை அநுபவிப்போம்:

அடியேன் ஸாரதி ராமானுஜ தாஸன்

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

ashta SlOkI Other

ashta SlOkI

Published by:

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

namperumal-nachiar_serthi2

parasara-bhattarparASara bhattar

e-book – http://1drv.ms/1NRtwgr

parASara bhattar have mercifully written a beautiful samskritha sthOthra prabandham named ashta SlOkI (8 SlOkams) which brings out the intricate meanings of rahasya thrayam. This is the first documented prabandham detailing rahasya thrayam.

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.

In addition to the eight SlOkams, we have the customary thaniyan (invocation) in glorification of parASara bhattar, the author of this treatise.

Let us see the treatise in the following articles:

adiyEn sArathy rAmAnuja dhAsan

English Translation of SlOkams by vangIpuram satakOpa rAmAnuja dhAsan.

Source: http://divyaprabandham.koyil.org/index.php/2016/01/ashta-sloki-tamil/

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

Other upadhESa raththina mAlai

upadhESa raththina mAlai – 34

Published by:

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

Full Series

<< Previous (seerArum villipuththUr)

pAsuram 34

AzhvArgaL ERRam aruLichcheyal ERRam
thAzhvAdhum inRi avai thAm vaLarththOr – Ezh pArum
uyya avargaL sey(dha) vyAkkiyaigaL uLLadhellAm
vaiyam aRiyap pagarvOm vAyndhu                                                   34

Listen

Word by word meaning

ERRam – Greatness of
AzhvArgaL – AzhvArs,
ERRam – (and) greatness of
aruLichcheyal – dhivya prabandhams they divined,
vaLarththOr – pUrvAchAryas (preceptors) who nurtured
avai thAm – them to be
inRi – without
Adhu – any
thAzhvu – shortcomings,
avargaL – (and what) those pUrvAchAryas (preceptors)
sey(dha) – divined
vyAkkiyaigaL – as vyAkyAnams (books of commentaries/meanings)
Ezh pArum – for all the seven worlds
uyya – to get the true goal,
pagarvOm – I shall say about
uLLadhu ellAm – all of them
vAyndhu – in appropriate ways (porundhumpadi)
vaiyam – for the people of the earth
aRiya – to learn about.

vyAkyAnam

Earlier he (maNavALa mAmunigaL) had stood divining elaborately about the order of incarnation of AzhvArs, etc., as he mentioned in ‘AzhvArgaL vAzhi aruLichcheyal vAzhi [upadhEsa raththina mAlai – 3], and ‘anthamizhAl naR kalaigaL Ayndhu uraiththa AzhvArgaL [upadhEsa raththina mAlai – 5].

Going forward, as he divined in the other part of that pAsuram as ‘thAzhvAdhum il kuravar thAm vAzhi, Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi [upadhEsa raththina mAlai – 3]’, he is now elaborately discussing about that part (of pAsuram 3). That is, he is saying that he shall announce about the greatness of texts of meanings of aruLichcheyal (dhivya prabandhams) which the preceptors (AchAryas) provided us for the world to reach the true goal (uyvukkAga), starting it with ‘AzhvArgaL ERRam’.

ERRam (greatness) for them is – unlike those like rishis who gained knowledge with their own efforts,

they (AzhwArs) have the greatness of getting ‘mayarvaRa mathi nalam [thiruvAimozhi 1.1.1]’ (unblemished knowledge), due to causeless mercy of emperumAn, and

instead of thinking ‘let me get the goal (mOksham) when ever it happens later’ and so having a sight in worldly affairs, they were considering as life support, nourishment, and enjoyment all as emperumAn only,

(as they sang in various prabandhams like) ‘ellAm kaNNan [thiruvAimozhi 6.7.1]’ (~ everything is kaNNan (for me)), and ‘yAvaiyum thirumAl thirunAmangaLE kUvi [thiruvAimozhi 6.7.3]’ (drawing all enjoyments from calling the divine names of emperumAn), and ‘uNdaRiyAL uRakkam pENAL [thirunedunthANdakam  – 12]’ (not knowing eating, not interested in sleep),  and ‘pandhOdu kazhaL maruvAL [periya thirumozhi 5.5.9]’ (~ won’t play with her play things), and so on,

and so would not sustain themselves if separated from Him even for half a second, and having the mindset like they said in ‘mAkavaikuntham kANpadharku en manam Ekam eNNum [thiruvAimozhi 9.3.7]’ (My mind would only be thinking about seeing the bright SrIvaikuNtam), and ‘vAnulagam theLindhE enRu eidhuvan [periya thirumozhi 6.3.8]’ (When would the distress of this samsAram (life in material world) be cleared and would reach SrIvaikuNtam), and to get that goal, they have got parama bhakthi. Isn’t this their greatness compared to others?

aruLichcheyal ERRam – greatness of dhivya prabandhams is – as said in ‘aruL koNdu Ayiram in thamizh pAdinAn [kaNNinuN chiruth thAmbu – 8] (With great mercy sang 1000 pAsurams in thiruvAimozhi), it incarnated by the grace of emperumAn who gave divine vision, and as pushed by devotion as said in ‘avAvil anthAdhi [thiruvAimozhi 10.10.11]’ (this anthAdhi prabandham that was born due to parama bhakthi), and focused only on talking about emperumAn, having distinguished greatness, being enjoyable, imparting knowledge, imparting all the knowledge that needs to be gained, being reason for emperumAn’s love, being able to release from material world, able to give the benefits quickly. Isn’t this the greatness of these compared to other texts.

Now, thAzhvAdhum inRi avai thAm vaLarththOr – (AchAryas) do without any mistakes and enrich existing good of such distinguished AzhvArs and their distinguished dhivya prabandhams.

srivaishna-guruparamparaiAchAryas (perceptors)

That is, greatness of the author (vakthru vailakshaNyam), greatness of the prabandham (prabandha vailakshaNyam), and the matter conveyed in them (prathipAdhya vailakshaNyam) are enriched (by the AchAryas) with more details and relationships, etc., while thinking only about emperumAn. Since they are ‘thAzhvAdhum il kuravar [upadhEsa raththina mAlai – 3] (AchAryas with no blemishes/shortcomings), so they enriched these also without any shortcomings. ‘vaLarththOr’ shows that a significant number of them were involved in this.

Now, the ones who enriched them did so through the vyAkyAnams (commentary text), so he (maNavALa mAmunigaL) continues to divine about that, as:

Ezh pArum uyya avargaL sey(dha) vyAkkiyaigaL uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu – by this, ‘Ezh pArum uyya’ is – as said in ‘ivaRRAl uyyalAm [thiruvAimozhi 8.1.11]’ (can reach true goal by these ten pAsurams), and ‘ulaguyya umbargaLum kEttu uyya [iyal sARRu]’ (for those in this world and the other worlds to know and reach true goal), they (the vyAkyAnams of AchAryas) are such that those in all the worlds can listen to the words that are sweet to the ears (that is, ‘sevikkiniya senchol 1’, as the root reference is  aruLichchyal (dhivya prabandhams).

They (AchAryas) are of the nature of following that (aruLichcheyal) exactly, and doing it (vyAkyAnam) without expecting fame, profit, etc., and they are focused on the noble benefit that everyone should reach true goal by getting the rich meanings, and as said by him (maNavALa mAmunigaL) earlier ‘Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi seyya maRai thannudanE sErndhu [updhEsa raththina mAlai – 3]’ (for all the seven worlds to reach the true goal, long live what AzhvArs sang, and along with it the vEdhas), based on faith they follow the pronouncements of vEdhas when conveying the meanings (of prabandhams), (those vyAkyAnams are) best reference (pramANam) and due to that it can be followed by all the worlds, and be the reason for everyone to reach the true goal.

nampillai-goshti1nampiLLai’s kAlakshEpa gOshti  (group of discourse) at kOvil (SrIrangam)

avargaL sey(dha) vyAkkiyaigaL uLLadhellAm – As they are many, their vyAkyAnams are also in that way. He (maNavALa mAmunigaL) divines in detail in further pAsurams that such and such are those vyAkyAnams.

uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu – That is – as said in ‘agal gyAlaththavar aRiya neRi ellAm eduththu uraiththa [thiruvAimozhi 4.8.6]’ (for the ignorant people of the wide world to know He divined the essence of all the means (to reach Him)) ,

(maNavALa mAmunigaL, upon) seeing the misfortune of the (ignorant) people, thinking that their interest might be piqued about one (vyAkyAnam) or the other, he divines his vow that he would inform about all the meanings for all the sentient for them to reach true goal. This is how his fruitful vow is.

srisailesa-thanian-mamunigal-eedu-goshtimaNavALa mAmunigaL’s eedu kAlakshEpa gOshti (discourse of thiruvAimozhi vyAkyAnam)

Or, by saying that so and so divined vyAkyAnam for such and such prabandham, he divines for the sampradhAyam to be without any shortcomings, and so for people to reach true goal.

pagarvOm vAyndhu – he divines about their vyAkyAnams not based on cursory knowledge, but with the mind immersed in its meanings (vAyndhu).

This is how the mindset of significant love of maNavALa mAmunigaL is, as he himself said in ‘paNdu pala Ariyarum … piRarkkuk kAdhaludan kaRpiththu [Arththi prabandham 28]’ (what the preceptors divined earlier… taught others with love).

– – – – – – – – – –

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

 

  1. 6.11 ↩
Other upadhESa raththina mAlai

upadhESa raththina mAlai – 33

Published by:

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

Full Series

<< Previous (mannu thirumazhisai)

pAsuram 33

seerArum villipuththUr selvath thirukkOLUr
ErAr perumbUthUr ennum ivai – pAril
madhiyArum ANdAL madhurakavi AzhvAr
ethirAsar thOnRiya Ur ingu                                         33

Listen

Word by word meaning

Arum – having (porundhiya)
seer – greatness, (that is)
villipuththUr – SrIvillipuththUr and
selvam – having wealth (that is)
thirukkOLUr – thirukkOLUr and
Ar – full of
Er – beauty (that is)
perumbUthUr – SrIperumbUthUr,
ennum ivai – such dhivyadhEsams
Ur – (are the) places
pAril – in the earth (where)
Arum – (one(s)) having divine/special
madhi – knowledge
ANdAL – sUdik koduththa nAchiyAr
madhurakavi AzhvAr – madhurakavi Azhvar and
ethirAsar – emperumAnAr
thOnRiya – divined their incarnation
(respectively).

vyAkyAnam

Now, he (maNavALa mAmunigaL) is divining here with ‘seerArum villipuththUr’, the places of incarnation of those who were divined about in an earlier pAsuram that started with ‘AzhvAr thirumagaLAr ANdAL … [upadhESa raththina mAlai – 21].

Since they incarnated as said in that pAsuram as ‘vAzhvAga vandhu udhiththa [upadhESa raththina mAlai – 21], the places of their incarnation is also having full of greatness and wealth everywhere.

seerArum villipuththUr – SrIvillipuththUr having thriving wealth. That is like the combination of pon (gold), maNi (gems) and muththu (pearls) put together, having golden feet of emperumAn ‘villipuththUr uRaivAn [nAchchiyAr thirumozhi – 5.5]’ (emperumAn divining his presence in SrIvillipuththUr), and nAchchiyAr who is the sthree dhanam (wealth) as can be said as ‘maNivalli’, and, incarnating in the place where pearls are formed and as said in ‘ikkarai ERi iLaiththu irundhEn [periyAzhvAr thirumozhi 5.3.7]’ (came out of the samsAram to the other shore due to your grace), like a (seeker) muktha who has reached the shore, that is periyAzhvAr – having such combination it is having unlimited ever present wealth.

Srivilliputhoor-Aandaal-Temple-wikipediaSrIvillipuththUr temple

Or, it can be said as referring to nAchchiyAr that is ‘kOvalar tham pon kodi [thiruppAvai – 11]’ (sister of gOpalars (cowherd boys) and looking like a slim (and beautiful) creeper of gold), and sarvEsvaran that is ‘maNiyai vAnavar kaNNanai [thiruvAimozhi 1.10.11]’ (One who has a form like a (radiant) precious gem, being the controller of those in paramapadham).

Or, it can be said as talking about AzhvAr and thirumagaLAr who have assumed the birth of cowherds and spending time immersed in the qualities (of emperumAn) as said in ‘seer malgum AyppAdi [thiruppAvai – 1]’ (wealthy place of thiru AyppAdi), they are being complete in krishNan’s qualities as said in ‘mali pugazh vaN kurugUr [thiruvAimozhi 4.2.11]’ (having much greatness, head of thirukkurugUr (nammAzhvAr)).

selvath thirukkOLUr – As said in ‘selvam malgi avan kidantha thirukkOLUr [thiruvAimozhi 6.7.7]’ (having much wealth, thirukkOLUr, where he is in lying position), it is having vaiththamAnidhi (huge wealth being preserved for emergency / also the name of emperumAn there).

ErAr perubUthUr – That is, since ‘ErAr ethirAsar [upadhESa raththina mAlai – 37]’ (full of beauty, emperumAnAr) incarnated there, the place is also being ‘ErAr’ (full of beauty), that is SrIperumbUthur.

Or, as said in ‘senkayal vAvigaL sUzh vayal nALum siRandha perumbUthUr [Arththi prabandham – 32]’ (~ ever great SrIperumbUthUr that is full of fields, waters, fish, etc.), it is talking about the fertile place.

ennum ivai – in this way these places that are talked about as popular.

pAril madhi Arum ANdAL madhurakavi AzhvAr ethirAsar thOnRiya Ur ingu – that is – being full of bhagavath gyAnam (knowledge about emperumAn, etc), and which extends up to His devotees – having such quality is ANdAL – she incarnated in ‘seerArum SrIvillipuththUr’ (mentioned above).

 

Like ‘Ayar kulaththinil thOnRum (m)ANi viLakku [thiruppAvai – 5] ((krishNan) beautiful lamp/gem who arrived in the clan of cowherds)’, here in the clan of ‘vEyar’ this ‘lamp’ incarnated.

Having knowledge equivalent to the aforementioned, who does not know any thing other than nammAzhvar as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’, (that is, madhurakavi AzhvAr),

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691madhurakavi AzhvAr with his lord nammAzhvAr – (dhEvap) perumAL kOyil (kAncheepuram)

and, emperumAnAr the head of yathis, the places in which they appeared, that is, ‘selvath thirukkOLUr ErAr perumbUthUr’ (mentioned previously).

ingu – (here) – Gives the meaning that those who are ‘there’ (in SrIvaikuNtam) descended here and appeared.

It is said ‘yadhAvathArAnmathurA murArE rAmasya sAkEtha purI cha yadhvath | thadhA yathIndhrasya sadhAmupAsyA mahA bhUtha purI bhabhUva [prapannAmrutham 2.28]’ (Like mathuRa due to incarnation of murAri the krishNan, and like ayOdhya due to incarnation of rAman, SrIperumbUthUr due to the incarnation of yathirAja, became virtuous/sacred).

– – – – – – – – – –

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