Monthly Archives: February 2016

శ్రీ వరవరముని దినచర్య

శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

mamunigal-srirangamఅళగియ మణవాళ మామునిగళ్, శ్రీరంగ దివ్య క్షేత్రము

eRumbiappA-kAnchiఎరుంబియప్పా, కాంచీపురం

అవతారిక:

“శ్రీ వరవరముని దినచర్య”,  శ్రీ దేవరాజ గురుచే రచింపబడిన ఒక గొప్ప గ్రంధము. శ్రీ దేవరాజ గురునే “ఆచార్య ఎరుంబియప్పా” అని కూడా పిలుస్తారు. వీరు ప్రఖ్యాతి గాంచిన కవి,రచయిత. మణవాళ మామునుల సత్సంప్రదాయ అష్టదిగ్గజాలనే  ప్రధాన శిష్యులలో ఒకరు.   వీరు మణవాళ మామునులను భగవంతుని గా భావించి , వరవరముని కావ్యం,  వరవరముని ఛంపు,  వరవరముని శతకములను మొదలగు  గ్రంథములను  రచించారు.  పిళ్ళైలోకం జీయర్లు రచించిన యతీంద్ర ఫ్రణవ ఫ్రభావములో వీరి జీవిత చరిత్ర కూడా ఉన్నది.  వీరు మామునుల సమకాలీనులు. వరవరముని కాలములో 1370 నుండి  1443 నివసించారు. ” శ్రీ వరవరముని దినచర్యై,”  వీరి రచనలలో గొప్ప గ్రంథము. ఇందులో మామునులు ప్రాత: కాలమున లేచినది మొదలు రాత్రి విశ్రమించేవరకు వారి కార్యక్రమములను వర్ణించారు.ఇది మూడు భాగములుగా ఉన్నది. ఫుర్వ దినచర్యై,  యతిరాజవింశతి , ఉత్తర దినచర్యై.  పేర్లను బట్టి అందులోని విషయము రేఖా మాత్రముగా తెలుస్తున్నది. యతిరాజ వింశతి ని అనుసంధానము చేస్తూ శ్రీ రామానుజ వారి ఆరాధనము చేసె వారు కాబట్టి , ఆ గ్రంథమును మధ్యన చేకూర్చారు.

“వాధూల వీరరాఘవ శసూరి”,  అని పిలువబడే శ్రీ ఊ.వె. తిరుమళిశై అణ్ణావప్పంగార్ స్వామి,  260 సంవత్సరాల క్రితము ఈ గ్రంథానికి వ్యాఖ్యానమును రాశారు. దాని ఆధారముగా   శ్రీ ఊ.వె.టి.ఆర్.క్రిష్ణమాచార్య స్వామి తిరుపతి వారు,  తమిళములో వ్యాఖ్యానమును రాశారు. వాటి ఆధారముగానే ఈ రచన సాగుతున్నది.

TAKSwamiశ్రీ ఊ.వె.టి.ఆర్.క్రిష్ణమాచార్య స్వామి, తిరుపతి

తనియన్:

సౌమ్యజామత్రు యోగినంద్ర చరణాంబుజ షట్పదం |
దేవరాజ గురుం వందే దివ్యజ్ఞాన ప్రదం శుభం ||

మామునులనే తామరలో తుమ్మెదలా తేనెను గ్రోలిన  దేవరాజ గురు శ్రీ పాదాలకు ఇదే సాష్టాంగ నమస్కారములు చేస్తున్నాను. అంతే కాదు తనను ఆశ్రయించిన వారికి బ్రహ్మ ఙ్ఞానమును బోధించి ఉజ్జీవింపచేసిన సహృదయులు వీరు.

 

Source: http://divyaprabandham.koyil.org/index.php/2015/05/sri-varavaramuni-dhinacharya-tamil/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.3.10 – kaLippum kavarvum

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

Full series >> Second Centum >> Third decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr searches for good company to share the divine experience of bhagavAn‘s qualities thinking “When will I have my worldly difficulties removed and enter the assembly of nithyaSuris (in paramapadham)?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram – After saying “kaLiththEnE” (enjoyed), AzhwAr says “instead of again being with samsAris (worldly people), when will I enter the assembly of nithyasUris who are leaders for such blissful experience?”.

pAsuram

kaLippum kavarvum aRRu piRappup piNi mUppu iRappu aRRu
oLikkoNda sOdhiyamAy udan kUduvadhu enRu kolO
thuLikkinRa vAn innilam  sudarAzhi sangEndhi
aLikkinRa mAyappirAn adiyArgaL kuzhAngaLaiyE

pAsuram 10

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

kaLippum – joy (in worldly gains)
kavarvum – craving (in lack of such gains)
aRRu – without
piRappup piNi mUppu iRappu aRRu – without janma (birth), vyAdhi (disease), jarA (old age), maraNa (death) which are the cause for such gains and lack of them
oLik koNda – that which shines the flame (of knowledge etc)
sOdhiyamAy – having beautiful effulgent form
thuLikkinRa – raining
vAn – sky
innilam – earth (which sustains by that rain)

to eliminate from such hardships,
sudar – greatly radiant
Azhi – chakra (disc)
sangu – Sanka (conch)
Endhi – holding
aLikkinRa – mercifully protecting
mAyappirAn – the great helper’s
adiyArgaL – nithyasUris who are situated in eternal servitude
kuzhAngaLai – assemblies
udan – with agreement (to mix as water with water)
kUduvadhu – joining
enRu kolO? – When

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

When will I have my worldly joy (on worldly gains) and craving for such gains when in lack of such gains and the root cause of those (joy/sorrow) being birth, disease, old age and death being eliminated; when will I acquire an effulgent form which makes the flame of knowledge shine and become part of the assemblies of nithyasUris with full agreement (with their principles); these nithyasUris are situated in eternal servitude and are the devotees of emperumAn who is the great helper who with his greatly radiant disc and conch, protect the sky which gives rain and the earth which sustains itself by that rain.

It is highlighted that for those who have all their hurdles removed and have realized their true nature, bhagavAn‘s devotees (nithyasUris) are the goal.

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

  • kaLippum – joy derived out of enjoying matters other than that which is related to bhagavAn
  • kavarvum – the sorrow derived out of craving for such matters when they are not attained
  • aRRu – eliminating
  • piRappup piNi mUppu iRappu aRRu – birth which is the cause for such joy/sorrow; disease which naturally follows birth at each stage of life; old age which occurs when one is thinking “at least we can survive with this disease”; finally the death; eliminating all of these
  • oLikkoNda sOdhiyamAy – having infinitely radiant body/form which is fully made of pure goodness unlike the body here which is mixed in sathvam (goodness), rajas (passion) and thamas (ignorance)
  • udan kUduvadhu enRu kolO – When will I join (that assembly)? Even after knowing that the assembly of bhAgavathas (devotees) is our goal, here one may hesitate to join the assembly due to ahankAram, mamakAram. But nithyasUris (who have pure forms) are not like that – they always enjoy in groups. When will I be crushed in the crowd of such nithyasUris?
  • thuLikkinRa … – By nature, sky pours down rain; earth flourishes by that; the spectacular emperumAn who protects these with his divine weapons, just like he protected in the seashore (During SrI rAmAyaNa battle, the monkey army went around the camp of SrI rAma and protected him. When in the night they slept due to fatigue, SrI rAma went around all of them with his bow and arrow and protected them mercifully. So whether awake or sleeping, it is emperumAn who is protecting all).
  • sudar Azhi sangu Endhi aLikkinRa mAyap pirAn – In paramapadham, his weapons look like ornaments (since there is no specific use for weapons there); but here in this material realm, they act like weapons.
  • adiyArgaL kuzhAngaLaiyE – For such devotee who are won over by such protector, those who are the goal like he himself is, those leaders in (enjoying) bhagavAn‘s qualities, those who are company for bhOdhayantha:parasparam (bhagavath gIthA 10.9). In the assembly of such devotees. Like a very hungry person saying “When will I get food?”, AzhwAr is saying with great desire “When will I join those assemblies?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.3.9 – kadivAr thaNNanthuzhAy

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

Full series >> Second Centum >> Third decad

Previous pAsuram

krishna-thulasi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says that he enjoyed emperumAn‘s guNams (qualities) with great thirst and felt blissful.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram – As said in thaiththirya upanishadh Anandhavalli “sOshnuthE sarvAn kAman saha brahmaN vipaSchithA” (He experiences all auspicious qualities of bhagavAn who is omniscient), AzhwAr says that he experienced bhagavAn and eliminated all his difficulties and becomes delighted.

pAsuram

kadivAr thaNNanthuzhAyk kaNNan viNNava perumAn
padivAnam iRandha paraman paviththiran sIr
sediyAr nOygaL kedap padindhu kudaindhAdi
adiyEn vAy maduththup parugik kaLiththEnE

Listen

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

kadi – fragrance
vAr – flowing
thaN am thuzhAy – one who is wearing fresh thuLasi (garland)
kaNNan – krishNa (who is submissive towards his devotees)
viNNavar perumAn – for him who has supremacy (which is enjoyed by) nithyasUris who are matchingly glorious
vAnam – in paramapadham (spiritual sky)
padi – match
iRandha – since (it is) not there
paraman – the supreme who has no one greater than him
paviththiran – one who is so pure (that he purifies even those who are ignorant and don’t have this proper understanding and give them divine experience)
sIr – in the qualities (that manifest his supremacy, simplicity, purity, etc)
sediyAr – densely populated, abundant
nOygaL – great diseases (starting with worldly attachments)
keda – to destory
padindhu – approached
kudaindhu – completely immersed
Adi – bathed (drenched/drowned)
adiyEn – I who is fully existing for bhagavAn
vAy maduththu – keeping my mouth (which is the desire that is the tool to enjoy) ready
parugi  – consumed it (like a greatly thirsty person drinking water) for full satisfaction
kaLiththtEn – attained unsurpassed bliss.

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

One who is wearing fresh thuLasi which has flowing fragrance, one who is krishNa (who is submissive towards his devotees), one who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris (who are appropriately glorious), one who is so pure (that he he purifies even those who are ignorant and don’t have this proper understanding and gives them divine experience); To destroy the great diseases (starting with worldly attachments), I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy.

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

  • kadivAr thaNNanthuzhAyk kaNNan – krishNa who is wearing thuLasi garland which has abundance of fragrance; krishNa who is wearing thuLasi garland which has honey flowing.
  • viNNavar perumAn – With this mesmerizing form, he wins over nithyasUris such as anantha (AdhiSEsha), garuda et al.
  • padi vAnam iRandha paraman – 3 explanations:
    • the supreme lord to whom even those nithyasUris are no match
    • having supremacy such that even those nithyasUris who are at par with emperumAn are not a match for his true nature
    • for his divine form (padi), even cloud (vAnam (sky) represents mEgam (cloud)) is not a match
  • paviththiran sIr – having purity to make such divine beautiful form available for samsAris (worldly people) too; sIr – such emperumAn‘s auspicious qualities;
  • sediyAr …. – the dense/abundant difficulties (such as avidhyA (ignorance), etc) of this material realm which blocks my experience of such qualities; approached such emperumAn, experienced him in all directions, deeply immersed in him; I, who is fully existing for him, fully experienced him, placed my feet on the heads of yama et al (won-over death) and became blissful. vAy maduththup parugi – quenched my great thirst.
  • kaLiththEnE – Just like worldly matters are filled with sorrow, experience of bhagavAn is fully joyful.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruppAvai – Audio

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

mudhalAyiram

Meanings

ANdAl_srIvilliputhur_pinterest.com_sreedevi_balaji

thaniyan 1

thaniyan 2

thaniyan 3

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsurm 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

pAsuram 12

pAsuram 13

pAsuram 14

pAsuram 15

pAsuram 16

pAsuram 17

pAsuram 18

pAsuram 19

pAsuram 20

pAsuram 21

pAsuram 22

pAsuram 23

pAsuram 24

pAsuram 25

pAsuram 26

pAsuram 27

pAsuram 28

pAsuram 29

pAsuram 30

pAsurams rendered by azhagiya maNavALa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.3.8 – kuRikkoL gyAnangaLAl

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

Full series >> Second Centum >> Third decad

Previous pAsuram

githai-karappangadu-wrapper

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – emperumAn mercifully asks “is there a possibility of the separation you spoke about in the previous pAsuram?”. AzhwAr consoles himself hearing that and becomes pleased thinking “I have effortlessly attained in this life itself in a short time frame, the unsurpassed goal which cannot be attained in a very long period”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains who he attained this experience.

Highlights from periyavAchchAn piLLai‘s introduction

In eighth pAsuram – emperumAn asks “Are my favours such that you doubt and say ‘keep me in your heart’?” and AzhwAr contemplates emperumAn’s such favours and becomes pleased.

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

Eighth pAsuram – When AzhwAr said “ennai nI kuRikkoLLE” (keep me in your heart – don’t leave me), emperumAn mercifully glances at AzhwAr. On receiving that merciful glance, all sufferings of AzhwAr are removed and he enjoys emperumAn.

pAsuram

kuRikkoL gyAnangaLAl enai Uzhi sey thavamum
kiRikkoNdu ippiRappE sila nALil eydhinan yAn
uRikkoNda veNNey pAl oLiththu uNNum ammAn pin
neRikkoNda nenjanAyp piRavith thuyar kadindhE

Listen

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

uRi – in a pot (hung down from the ceiling in a rope to preserve milk, yoghurt, butter etc)
koNda – preserved
veNNey – butter
pAl –  milk
oLiththu – entered mischievously (without the knowledge of the owners)
uNNum – since he eats
ammAn – krishNa who is the master (since he accepted the service)
pin – subsequently

Being won over (by such acts),
neRi – path (which he took)
koNda – following
nenjanAy – having such heart
piRavith thuyar – difficulties caused by birth
kadindhu – discarding them through detachment
kuRikkoL – those which are pursued (through renunciation and control of senses)
gyAnangaLAl – many different types of gyAna yOgam (which vary in form as in vEdhana, dhyAna, upAasana and in the process such as sadhvidhyA, dhahara vidhyA etc)

As said in lagvathri smruthi “janmAnthara saharEshu” (After many many thousands of births) and bhagavath gIthA 7.19 “bahunAm janmanAm anthE” (after many many births),
enai Uzhi – in long span of time
sey – performed
thavamum – the result of thapasyA (penance – bhakthi yOgam)
kiRikkoNdu – through good means (which is the mercy of bhagavAn)
ippiRappE – in this life itself
sila nALil – in short span of time
yAn – me (who is not qualified for such experience)
eydhinan – attained

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

krishNa entered (the house) mischievously, eats the butter and milk which are preserved in the pots that are hanging in a rope in the ceiling. By accepting this service, he shows that he is the master. I, being won-over by his act of stealing butter etc., having a heart which follows him, have attained the goal effortlessly through good means (that is, the mercy of bhagavAn) in this life itself in a short span of time, which is otherwise attained by discarding difficulties that are caused by birth through detachment and pursuing gyAna yOgam (which vary in form as in vEdhana, dhyAna, upAasana and in the process such as sadhvidhyA, dhahara vidhyA etc), as said in lagvathri smruthi “janmAnthara saharEshu” (After many many thousands of births) and bhagavath gIthA 7.19 “bahunAm janmanAm anthE” (after many many births) in a long span of time through the result of thapasyA (bhakthi yOgam).

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

  • kuRikkoL gyAnangaLAl – Special kind of knowledge (gyAna viSEsham – bhakthi) which is earned by practising ashtAnga yOgam (yama, niyama, Asana, prANAyAma, prathyAhAra, dhAraNa, dhyAna, samAdhi). Such knowledge/devotion is indicated by vEdhana, dhyAna, upAsana etc.
  • enai Uzhi sey thavamum – The result of penance which is acquired through SravaNam (hearing), mananam (meditation), dhruvAnusmruthi (continuous thinking) which is done for many kalpams (kalpa – 1 day of brahmA which is many crores of years).
  • kiRikkoNdu – Effortless means; that is, bhagavAn himself being the means. Does kiRi mean bhagavAn? He is explained in thiruviruththam 91 as “perungiRiyAn” (greatest means).

When asked “In how many births did you accomplish this?”,

  • sila nALil – in very short span of time.

Nice, did you accomplish yourself?

  • eydhinan – I got it (by the mercy of bhagavAn).
  • yAn – I, who did not put any effort for this result.
  • uRikkoNda ….AzhwAr explaining the result which is explained in “thavameydhinan” and the means which is explained in “kiRikkoNdu“.
  • uRi … – One who won over the universe by manifesting the activity of stealing the butter and milk which was preserved carefully in the pots (hanging in the ceiling) and made people wonder “How did the butter disappear? Was it consumed by God without our knowledge?”.
  • pin neRikkoNda nenjanAy – Having a heart which follows him as said in “yEna yEna dhAthA gachchathi, thEna thEna saha gachchathi” (wherever bhagavAn goes, jIvAthmA follows him in those ways). Alternatively, prapaththi (surrender) is explained in “pin neRi“. “pin neRi” means that which was explained later (that is, charama SlOkam which was spoken at the end of bhagavath gIthA) – so having a heart which is focused on charama SlOkam.
  • piRavith thuyar kadindhE – While speaking about the result (in charama SlOkam), removal of hurdles is also explained – that is what is explained here (the eradication of birth in this material realm). Alternative explanation – “pin neRik koNda nenjanAy” – in the mahAbhAratha battle, emperumAn created a sorrowful situation and instructed the means to arjuna; but here, AzhwAr followed krishNa where he went to steal butter, locked the door (so krishNa cannot escape) and learned the meanings.
  • piRaviththuyar kadindhE – bhagavAan explained in gIthA as “sarvapApEbhyO mOkshayishyAmi” (I will eradicate all your sins).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.3.7 – munnal yAzh

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Full series >> Second Centum >> Third decad

Previous pAsuram

krishna-butter-thief

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In Seventh pAsuram – AzhwAr doubts if the togetherness with emperumAn will break and says “I cannot bear the separation” and requests emperumAn to keep him in emperumAn’s heart.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How can I sustain myself without you who is so generous and most enjoyable?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – Contemplating the great favour which he got and the most enjoyable nature of the union with emperumAn, AzhwAr doubts that this cannot be sustained and says “if your highness leaves me, I will not even exist; please never leave me”.

pAsuram

mun nal yAzh payil nUl narambin mudhir suvaiyE!
pannalAr payilum paranE! paviththiranE!
kannalE! amudhE! kArmugilE en kaNNA!
ninnalAl ilEn kAN ennai nI kuRikkoLLE

Listen

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

mun – since time immemorial
nal – distinct/beautiful
yAzh – in the musical instrument named yAzh
payil – practiced (by those who want to acquire proficiency)
nUl – as laid out in gItha SAsthram (literature related to music)
narambil – sourced from the nerve (String)
mudhir – matured
suvaiyE – Unlimitedly enjoyable like music
pal – multitude (of persons who enjoy as mentioned)
nalAr – those with greatness (which never slips)
payilum – to enjoy eternally
paranE – one who is supreme
paviththiranE – one who purifies (those who don’t have such state of mind by eliminating their defects such as ignorance etc and giving them such joyful experience)
kannalE – Having unlimited sweetness like sweet food item which has sweetness everywhere
amudhE – nectar (which can give life to even dead ones)
kArmugilE – Having a magnanimous form like a cloud during rainy season (who is being the abode of such tastes)
en – to give blissful experience to me (with such divine form)
kaNNA – Oh krishNa!
ninnalAl – without you (who is so unlimitedly sweet)
ilEn kAN – I have no existence
ennai – me (who will die in separation)
nI – you (who has so much sweetness that will make others die while in separation)
kuRikkoL – consider in your divine heart (after analysing the nature of both of us)

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

Oh one who is like the most enjoyable/matured music which is sourced from the nerve (String) and which is practiced in the musical instrument named yAzh and that follows the rules laid in the music literature! Oh one who exists as the supreme for the joy of those multitude of great persons! Oh one who can purify even those who  don’t have such state of mind by eliminating their defects such as ignorance etc and giving them such joyful experience! Oh one who is having unlimited sweetness like sweet food item which has sweetness everywhere! Oh one who is the nectar which can give life to even dead ones! Oh the one who is having a magnanimous form like a cloud during rainy season (who is being the abode of such tastes)! Oh one who assumed the form of krishNa to give blissful experience to me (with such divine form)! You (who has so much sweetness that will make others die if separated) keep me (who will die in separation) in your heart since I have no existence without you.

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

  • munnal … – Some explain munnal by removing “n“, saying it as “munal” which indicates “mural” (making sound). Alternatively, munnal also is explained as unnal, which means contemplation – due to its sweetness, it makes one contemplate and blabber about it constantly. Otherwise, mun – oldness of the literature – due to the ancient nature of the literature, that too “nal” (good/distinct), yAzh payil nUl – the SAsthram which is studied about yAzh. nUl – SAsthram. So, as mentioned in SAsthram. narambin mudhir suvaiyE – sourced from the nerve, emperumAn who is most enjoyable like the matured music which came from the nerve (String) of the musical instrument. Here nerve (String of the instrument) is indicated instead of midaRu (throat) because, throat may have limitations due to infections etc due to ones own karma; but nerve always remains perfect.

If there is unlimited joy like this, there should be some who enjoy that; they are explained further.

  • pannalAr payilum paranE – As highlighted in nAchchiyAr thirumozhi 4.1 “theLLiyAr palar kai thozhum dhEvanAr” (Many intellectuals worship bhagavAn) – there are many of them, even if nithyasUris who are leaders in enjoying bhagavAn try to enjoy him, what is enjoyed will be less and what is to be enjoyed will be more.
  • paviththiranE – two explanations:
    • Even for those who have been eternally in this samsAram (material realm), he purifies them to bring them to the level of nithyasUris.
    • pannalAr indicates mumukshus, even when they enjoy him forever, his sweetness does not reduce, and he who has the ability to eliminate the hurdles which stop them from enjoying him.
  • kannalE – you who is unlimitedly enjoyable for me!
  • amudhE – you who keeps me alive!
  • kArmugilE – magnanimous
  • en kaNNA – one who gave himself to me (as krishNa, which is ultimate state of magnanimity).

Up till this, the reasons for AzhwAr‘s doubt are listed.

  • ninnalAl ilEn kAN – I cannot even sustain for a fraction of a moment in your separation; it can also be explained as “no one other than you can protect me”.
  • ennai nI kuRikkoLLE – you have to throw your glance at me; you have to consider me in your divine heart;
  • ennai – me who is like achith (insentient) in your separation
  • nI – you who is the bearer of me

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIranga gadhyam – 1st chUrNai Part 1

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

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bhagavan

avathArikai (Introduction):

In the first chUrNai, bhagavadh rAmAnuja expresses his desire for paramapurushArtham (highest objective to be attained through surrendering) which is kainkaryam to bhagavAn nArAyaNan. There are several meanings for the word nArAyaNan: one who owns both nithyavibhUthi (SrIvaikuNtam) and leelA vibhUthi (materialistic realm); opposite of all faults; repository of all auspicious qualities and many more. Of these SrI rAmAnuja takes up the first, owning both vibhUthis, in this chUrNai.

Let us first look at the chUrNai.

svAdhIna thrividha chEthnAchEthanasvarUpa sthithi pravruththi bhEdham,
klESa karmAdhyaSEsha dhOshAsamsprushtam,
svAbhAvikAnavadhikAthiSaya gyAnabalaiSvarya vIrya
Sakthi thEjas souSeelya vAthsalya mArdhavArjava
souhArdha sAmya kAruNya mAdhurya gAmbhIryoudhArya
chAthurya sthairya dhairya Sourya parAkrama sathyakAma
sathyasankalpa kruthithva kruthagyAdhyasankhyEya
kalyANa guNagaNougha mahArNavam, parabrahmabhUtham,
purushOththamam, SrIranga SAyinam, asmath swAminam,
prabudhdha nithya niyAmya nithya dhAsyaikasAthma svabhAvOham,
thadhEkAnubhava: thadhEkapriya:, paripUrNam
bhagavantham viSadhathamAnubhavEna nirantharamanubhUya, thadhanubhava janitha –
anavadhikAthiSaya prIthikAritha – aSEshavasthOchitha
aSEsha SEshathaikarathirUpa nithya kinkarO bhavAni II

Explanatory Notes:

svAdhIna thrividha chEthnAchEthanasvarUpa sthithi pravruththi bhEdham

sva – self; adhIna – control; thrividha – three types; chEthana – sentient entity; achEthana – insentient entity; svarUpa – basic nature; sthithi – sustenance (that through which it sustains itself); pravruththi – activity; bhEdham – difference. A simplified meaning is that bhagavAn controls the three types of chEthana and three types of achEthana entities, which are different in their basic nature, their sustenance and their activities.
The three types of chEthana entity are bhadhdha, muktha and nithya AthmAs; people still bound in this materialistic realm, people who were once in this world but who are now liberated and have reached SrIvaikuNtam, and people who are eternally in SrIvaikuNtam, without taking birth in materialistic realm due to past deeds, respectively.
The three types of achEthana entity are Sudhdha sathva (pure goodness), miSra sathva (mixture of sathva or pure goodness, rajas or passion and thamas or ignorance) and kAla thathvam (time).
For these two major entities, chEthana and achEthana, we need to look at their svarUpam, sthithi and pravruththi. svarUpam is basic identity or basic nature; sthithi is sustenance (how it survives) and pravruththi is activity.

First let us look at bhadhdhAthmA, among the chEthanars (sentient entity). bhadhdhAthmA’s svarUpam is that his gyAna (knowledge) is restrained. His sthithi (sustenance) is experiencing the fruit of pApa (sin) or puNya (virtue), which is either sadness or happiness. His pravruththi (activity) is doing karma (deed) which will end as either pApa or puNya.
For mukthAthmA, due to the causeless mercy of bhagavAn, losing the connection with physical body, which is the reason for cramping of knowledge, and being liberated is its svarUpam. His sthithi is experiencing happiness by carrying out kainkaryam. His pravruththi is experiencing bhagavAn’s auspicious qualities as well as constantly praying to bhagavAn by singing sAma gAnam (singing hymns from sAma vEdham) and doing physical kainkaryam too.
For nithyAthmA, the svarUpam is not having any contact with samsAram (materialistic realm). His sthiti is experiencing happiness by carrying out endless, multifarious kainkaryam. His pravruththi is having constant dharSan (vision) of bhagavAn, constantly offering salutation to bhagavAn and constantly praying to him (saying nama: (adiyEn belongs to you) and singing sAma gAnam).
Next we look at the svarUpa, sthithi and pravruththi for achEthana entities. The three major classification of achAEthanams is sudhdha sathvam, miSra sathvam and kAla thathvam.
miSra sathvam
 (also known as prakruthi, the priomordial matter) is composed of three entities, sathva, rajas and thamas (goodness, passion and ignorance respectively). It keeps changing constantly. This is its svarUpam.  Its sthithi (sustenance) is to provide a body to jIvAthmA so that jIvAthmA can experience sadness or happiness when carrying out pApa or puNya activities based on its karma. Its pravruththi (activity) is to hide the nature of (a) jIvAthmA itself (b) bhagavAn (c) goal (reaching bhagavAn and carrying out kainkaryam) (d) path to reach bhagavAn (could be karma yOgam, gyAna yOgam, bhakthi yOgam or SaraNagathi) and (e) relationship between jIvAthmA and bhagavAn (there are 9 different types of relationship between bhagavAn and jIvAthmA such as father-child, protector-protected, master-servitor, husband-wife etc). Not only does it hide all the good things, but it also highlights the enemy to reach bhagavAn so that jIvAthmA can enjoy all the forbidden activities and forget all about bhagavAn!
sudhdha sathvam (pure goodness), composed of five upanishadhs, is devoid of rajas (passion) and thamas (ignorance/laziness). All the achEthana entities in SrIvaikuNtam are sudhdha sathvam. Its svarUpam (basic nature) is that its rUpam (physical form) is constant (unlike achEthana entities in our world which keep changing form constantly). Its sthithi (sustenance) is (a) to be a tool for mukthAthmAs and nithyAthmAs to carry out kainkaryam (such as flower, garland, sandal paste, thiruvArAdhana vessel etc), (b) to be the physical form for bhagavAn when he descends to thiruppARkadal (kshIrAbdhi) or takes avathAram (incarnation) in leelA vibhUthi such as masthsya, kUrma, rAma, krishNa et al. Its pravruththi (activity) is to enlighten at all places it is present in, to induce kainkaryam among those present near it.
kAla thathvam (also called as sathva SUnyam) is different from prakruthi (primordial matter). Its svarUpam (basic nature) is that it does not change. In other words it can not be converted to anything else. It is composed of measures such a nimisham, kAshtA, nAzhigai, muhUrtham etc (these are measures of time such as second, minute, hour that we are familiar with). Its sthithi (sustenance) is controlling prAkrutha (achith) entities and jIvAthmAs. Their activities are determined by kAla thathvam. Its pravruththi (activity) is to be a factor for beginning and ending of all achEthana entities (for example, when will milk change into curd once it is set, or when will a jIvAthmA be born or when the jIvAthmA will leave the physical body taken).

bhagavAn controls all the six chEAthana and achEthana entities by being their antharAthmA (in-dwelling AthmA). He controls their svarUpam, sthithi and pravruththi. This also implies the fact that bhagavAn is the soul (SarIri) and we are all part of his physical body (SarIram).

klESa karmAdhyaSEsha dhOshAsamsprushtam

klESa – suffering ; karma – past deeds; Adhi – starting with these; aSEsha – without leaving anything; dOsha – fault; asamprushtam – not touching. Simplified meaning is that the suffering and past deeds of jIvAthmA will not affect bhagavAn who is dwelling inside the AthmA as its antharAthmA. Let us look at this in more detail.

At the end of the previous sentence, we have seen that bhagavAn is the SarIri (soul) and jIvAthmA is the SarIram (body). In that case, will not the faults of the body affect the soul? bhagavadh rAmAnuja says that these faults will not touch him. What are these faults? He mentions a few of them as given above, meanings of which are explained in more detail below:
klEsa – There are five kinds of suffering: 1) avidhyA (ignorance), 2) asmithA (ego), 3) abhinivESa (greed), 4) rAga (liking) and 5) dhvEsha (disliking or hatred).
karma – the above faults are the cause and effect of pApa and puNya (sin and virtue) arising out of bad and good deeds.
Adhi – many other faults such as vipAka – changes which take place when an AthmA takes various types of species such as dhEva (heavenly), manushya (human), thiryak (animal) and sthAvara (plant) forms,  ASayam  – differences in the intellectual levels among these species, and many other such faults.
aSEsha – without leaving anything.
dOsha – All these faults
asamprushtam – He is not touched, right from the beginning, by any of these faults.

svAbhAvikAnavadhikAthiSaya gyAnabalaiSvarya vIrya Sakthi thEjas – Next, SrI rAmAnuja lists out various guNas (qualities) of bhagavAn, which are displayed as his svabhAvam (basic nature). Of these, the first 6 are of general nature which he exhibits to all people; the next 12 are exhibited only to his  ASrithars (followers) and the last 3, only to his enemies.  First in this set are the 6 characteristics that he displays to all:
svAbhAvika – of basic nature; anavadhika – without any limit; adhiSaya – wondrous, exalted; gyAna – knowledge; bala – strength; aiSvarya – control; vIrya – valour; Sakthi – energy; thEjas – radiance.
gyAna – bhagavAn’s ability to see all the entities which are present at various points of time, all at the same time right in front of his eye. He sees the differences in the svarUpam of all the AthmAs, the differences in their karma, not only of the jIvAthmAs whch have currently taken birth and living in leelA vibhUthi (materialistic realm) but also of those which existed in leelA vibhUthi in the past and those which will take birth in future, all at the same time right in front of him.
bala – ability to bear the entire universe on his body through his sankalpam (will or vow)
aiSvarya – ability to control all the AthmAs and direct them.
vIrya – not displaying any change in his demeanour despite bearing the entire universe.
Sakthi – a) providing energy to all jIvAthmAs to carry out their tasks as per their karma. b) Also his ability to bind together things which can not be bound at all. For example, he can enter the smallest of objects (the Athma is of a size less than one hundredth of one hundredth of the sharp end of a paddy grain) as well as the largest of objects (large empty space that we call as sky). c) He is the reason for the creation of the universe (by his vow). This is also due to his Sakthi.
thEjas – ability to win over enemies effortlessly.

We shall now see the 12 guNas that he exhibits only to his ASrithars (followers).

souSeelya vAthsalya mArdhavArjava souhArdha sAmya kAruNya mAdhurya gAmbhIryoudhArya chAthurya sthairya 
souSeelya – simplicity. He does not see difference between himself and others; even though he is much superior to all the others, he still moves as equals. He does this as his svabhAvam (basic nature).
vAthsalya – treating the fault in followers as a virtue.  The meaning of this is that he removes the fault and gives his good quality to the follower, just as a cow licks the dirt off its calf’s body with its tongue. Cow removes only the dirt, but bhagavAn removes the faults and gives his quality.
mArdhava – soft. But this is normally related to bodily (physical) feature. Here, the reference is to bhagavAn’s Athma guNa (quality of AthmA). Hence the meaning here is that his softness towards his followers is such that if the followers leave him, he feels sad. That’s how soft he is.
Arjava – honesty. He keeps his mind, speech and action focused in order to keep his followers with him. If there are any shortcomings in his followers, he makes up for that.
souhArdha – thinking good for all. Whether his follower comes to his sannidhi (temple) or not, he thinks only good for them.
sAmya – equal to all and treating everyone equally. Not looking at the differences in caste/quality/activity of his followers and treating them equally.
kAruNya – without expecting anything for self, feeling sad for those who are in distress.
mAdhurya – graceful and charming in his svarUpam (basic nature), rUpam (physical being), guNa (qualities) and vibhUthi (wealth). Even if a person comes to kill him, that person feels the grace of bhagavAn.
gAmbhIrya – deep. If bhagavAn decides to help someone, no one can determine how much he will give or what he will give. He does not consider the lowliness of the receiver or his greatness to give. Even after giving everything, he keeps wondering whether he has done anything.
oudhArya – Fulfilling the expectations of his followers. He calls his followers as donors because if they had not asked for, how could he give and  be called as a donor, he says.
chAthurya – Hiding the faults of his followers from pirAtti herself. If his follower has any doubt in his ability to protect him, removing that doubt is also chAthuryam. An example is the way he removed SugrIva’s doubt when SugrIva had doubt in his ability to take on vAli.
sthairya – If he has made up his mind to protect his follower, he will not step back even if a thousand hurdles come in his way. When many of his followers, starting with SugrIva wanted him not to grant protection to vibhIshaNa, he did not change his mind. Rather, he changed their opinions of vibhIshaNa and made them accept him.

With this we have completed the 12 virtues of bhagavAn that he exhibits towards his followers. We shall see the remainder of this chUrNai in the next part.

Translation by krishNa rAmAnujadhAsan.

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rAmAnusa nURRanthAdhi – 20

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

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pAsuram 20

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has lovingly kept and enjoying nAthamunigaL in his divine mind is my highest aim, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

nammAzhvAr who is the chief of the beautiful (AzhvAr) thirunagari – his thiruvAimozhi that is in the form his divine words which is nectarean – nAthamunigaL who is of nature of living based on the auspicious qualities of people who love such people who are able to use such thiruvAimozhi with its meanings – emperumAnAr who enjoys such nAthamunigaL in his mind – is adiyEn’s great wealth, says amudhanAr.

Arappozhil then kurugaip pirAn amudhath thiruvAy
eerath thamizhin isai uNarndhOrgatku iniyavar tham
seeraip payinRu uyyum seelamkoL nAthamuniyai nenjAl
vArip parugum irAmAnusan enRan mAnidhiyE.                                   20

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Word by word meaning (given by maNavALa mAmunigaL)

Arappozhil – having arcades of sandalwood
then – and beautiful
kurugaip pirAn – the chief of such thirunagariAzhvAr,
thiruvAi – that was born from his divine lips
amudham – ultimate enjoyment
eeram – having kindness
thamizhin isai – the musical thiruvAimozhi
uNarndhOrgatku – those knowing
iniyavar tham – those who are being friendly to them
seerai – qualities
payinRu – involved
uyyum seelam koL – of the nature of getting the strength of his existence from it
nAthamuniyainathamunigAL
like one who is very thirsty would jump into a pond and usurp the water,
nenjAl – by his divine heart
vArip parugum – enjoys with great enthusiasm
irAmAnusanemperumAnAr
enRan mAnidhiyE – is my inexhaustible wealth.

(Aram -> sandal(wood))

vyAkyAnam

Arappozhil then kurugai – Since it is in the shores of the divine thAmraparNI, and due to the greatness of the water, surrounded by the ever growing sandal arcades, to such beautiful thirukurugUr;   Aram -> sandal (wood).

pirAn – one who is of benefit and who is worshiped by everyone, as SrI madhurakavi AzhvAr divined as ‘kuyil ninRAr pozhil sUzh kurugUr nambi [kaNNinuN chiruththAmbu – 10]’ ( AzhwArthirunagari which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo, such kurugUr‘s nambi that is nammAzhvAr);

kurugaip pirAn of benefit, having incarnated in thirukkurugai (AzhvAr thirunagari), and advising all people through thiruvAimozhi, and advising all meanings to nAthamunigaL and carrying the sampradhAyam;

amudhath thiruvAy eerath thamizhin – such nammAzhvAr’s, as said in ‘thoNdarkku amudhuNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), being of greatest enjoyment and which came from his divine lips, having kindness that can help those who consider it as suffering in this material world, and being in the form of thamizh;

isai – musical; includes the quality of rAgAs (tunes), etc.

uNarndhOrgatku – those who learn, and repeatedly say it, and be fully knowledgeable in such thiruvAimozhi; they are ones such as SrIman madhurakavi AzhvAr, and thirumangai AzhvAr.

iniyavar – it is SrI parAnkuSa nambi who is fully dearest to them, and who taught kaNNinuN chiruththAmbu to SrIman nAthamunigaL;

iniyavar tham seeraip payinRu – meditating upon their auspicious qualities at all times, and not forgetting but being grateful; payilum –anusandhikkum; inquiring/thinking it.

uyyum – there was no revival for him (nAthamunigaL) till then; only after he who is of the sampradhAyam of that madhurakavi Azhvar, that is, Sri parAnkuSa nambi, had taught nAthamunigaL the kaNNinuN chiruththAmbu, did the thankful nAthamunigaL get the ability reach true goal;

seelam koL nAthamuniyai – such nAthamunigaL who considers these as his reaching of true goal; having the divine name of SrI ranganAthar (as his full name is SrI ranganAtha muni), the meanings that AzhvAr advised to him is what he keeps thinking about; such nAthamunigaL who is having his divine presence;

nenjAl vArip parugum – if he were a contemporary (living at the same time) he (emperumAnAr) would have embraced him physically and enjoyed with him about every thing; since he is of different time, he drinks SrImAn nAthamunigaL in his heart and enjoys him completely along with the qualities of his form without any gap (piRi kadhir pAdAthapadi); parugi -> anubhaviththu (experiencing/enjoying).

SrIman_nAthamunigaL_innisaiSrIman nAthamunigaL and his sweet music

irAmAnusan – emperumAnAr

EnRan mAnidhiyEenRan (en than) -> my; even though he (emperumAnAr) incarnated for all in the world, amudhanAr’s state is that is he incarnated only for him;

enRan mAnidhi – (emperumAnAr is) adiyEn’s big wealth; for other types of nine wealth there is destruction during annihilation(s) of the world (praLayams); unlike that, this wealth is distinguished from then and is not of material form; by its nature it is a wealth of type that helps us reach true goal, says amudhanAr; ALavandhAr too divined in sthOthra rathnam ‘athra parathra chApi nithyam yadheeya charaNam madheeyam’.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

amudhath thiruvAi eerath thamizh ­Sweet like the nectar, and drenched by affection, such thamizh thiruvAimozhi; he is saying (thiru) vAi mozhi (vAi => mouth/lips) as vAi thamizh.

isai uNarndhOr those like madhurakavi AzhvAr who said ‘pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2]’ (~will roam around singing thiruvAimozhi in sweet music).

It looks like SrI parAnkuSa nambi who is of lineage of SrI madhurakavi AzhvAr taught kaNNinuN chiruththAmbu with music to nAthamunigaL;

Since nAthamunigaL is expert in music, this went well for him too.

enthan mAnidhi – by the use of eyes of wisdom given by his AchAryan kUraththAzhvAn, amudhanAr is able to get the treasure and use and enjoy it; he is saying this phrase that shows he feels he got such a fortune.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 2.3.6 – sErndhAr thIvinaigatku

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

Full series >> Second Centum >> Third decad

Previous pAsuram

rama-parivar-surpanaka

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – As emperumAn unites with AzhwAr and makes AzhwAr totally forgets about the separation from emperumAn since time immemorial, AzhwAr says “Did I get you just today, have I not been united with your highness since time immemorial?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, Since being united with bhagavAn is natural for the AthmA, AzhwAr says that him being united with emperumAn is always the case.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram – AzhwAr said “ini una pAdham sErnthEnE” (now, I have reached your divine feet); Two explanations are given:

  • Why should I specially say “ini” (now). I have reached your feet, when you specially blessed me and made me sing “poy ninRa gyAnam” (thiruviruththam 1 – first pAsuram of his first prabandham).
  • Thinking about his true nature, natural servitorship towards emperumAn is the permanent state. Since he feels his situation of being away from emperumAn is accidental, he says this (that he has been united with emperumAn only since time immemorial).

pAsuram

sErndhAr thIvinaigatku aru nanjaith thiNmadhiyaith
thIrndhAr tham manaththup piriyAdhu avar uyiraich
chOrndhE pOgal kodAch chudarai arakkiyai mUkku IrndhAyai
adiyEn adaindhEn mudhal munnamE

Listen

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

sErndhAr – those who have reached (you)
thI – cruel
vinaigatku – sins
aru – unbearable
nanjai – being the poison
thiN madhiyai – one who bestows strong mind which has complete faith
thIrndhAr – for those who have such faith
manaththu – in their mind
piriyAdhu – without being separated
avar uyirai – their AthmA
sOrndhE – moving/dying away (by engaging in worldly matters)
pOgal kodA – without letting them
sudarai – the naturally radiant emperumAn (who manifests his divine form to them)
arakkiyai – sUrpaNakA
mUkku IrndhAyai – you who can destroy (their worldly attachments) like you cut off the nose (of sUrpaNakA)
adiyEn – me who is naturally a servant of you
mudhal munnamE – since time immemorial
adaindhEnE – have I not reached?

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

You are being the unbearable poison to the cruel sins of those who have reached you; you are the bestower of a strong mind which has total faith in you; you stay without separating from those who have such total faith in you; you manifest your divine form to them and keep them from moving/dying away from you (by engaging in worldly matters); you are capable of destroying the worldy attachments of such persons like you cut off the nose of sUrpaNakA; Have I (who is your natural servant) not reached you since time immemorial?

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

  • sErndhAruNdu (those who are united with emperumAn are present) – Those who don’t follow the principle as said by rAvaNa in SrI rAmAyaNam yudhdha kANdam 36.11 “dhvidhA bhajyEyamapyEvam na namEyam thu kasyachith” (Let me be cut in to two pieces; even at that time I will not worship any one).
  • sErndhAr – Those who have reached him like a ship that was lost, reaching the shore. AthmA which is in this samsAram (material realm) since time immemorial, reaching sarvESvaran is like reaching the shore. ikkarai ERinArgaLiRE avargaL – Those are the ones who reached the shore (nampiLLai quoting periyAzhwAr thirumozhi 5.3.7, where periyAzhwAr says he reached the shore of paramapadham).
  • thI vinaigatku aru nanjai – He is like an unbearable poison for the hurdles which stop them from attaining him.
  • thiN madhiyai – He is the bestower of strong intellect for those who are already surrendered unto him. When ambarIsha was performing penance, sarvESvaran assumes the form of indhra, goes to him and tells him “You ask me for any boon”; ambarIsha replies “I don’t worship you; don’t disturb my penance; I pray to you that you leave immediately”. This is explained in SrIvishNu dharmam second chapter “nAham AradhayAmi thvAm thava badhdhOyamanjali:” – he gives such strong intellect that even if he himself tries to shake it up, it will not be disturbed.
  • thIrndhAr … – He will not leave the hearts of those who cannot bear his separation as explained in SrI rAmAyaNam ayOdhyA kANdam 31.5 “jalAn mathsyAvivOdhdhruthau” (like a fish taken out of water); he will not let them melt fully out of separation and manifests radiance highlighting that it is his benefit that they are with him. thIrndhAruNdu (such resigned people are present) – those who have full faith in bhagavAn being the upAyam (means). Those would consider emperumAn as prApyam (goal) and prApakam (means). He will stay in their hearts, so they don’t suffer in separation.
  • arakkiyai mUkku IrndhAyai – Just like eliminating the hurdles which came to disrupt his union with sIthA pirAtti, he would eliminate the hurdles of such fully dedicated devotees too. But did SrI rAma cut off the nose of sUrpaNakA (it was actually lakshmaNa)? Yes – one should use their hand to cut off the nose and lakhsmaNa is explained as SrI rAma’s right hand in SrI rAmAyaNam AraNya kANdam 34.13 and 34.14 “rAmAsya dhakshiNO bAhu:” (lakhsmaNa is SrI rAma’s right shoulder) – so there is nothing wrong in saying “SrI rAma cut off sUrpaNakA’s nose).
  • adiyEn … – me, who is your servitor have reached you long ago – isn’t it?
  • adiyEn adaindhEn mudhal munnamE – Since you have given such blissful experience which made me forget the loss that was there since time immemorial, it cannot be said that “I just got it today”. Like AzhwAr forgot the union he got in “vAyum thiraiyugaLum” and subsequently remembered the separation only, here the abundant experience from the union makes him wonder if he had this experience forever.  mudhal munnamE – very ancient.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 19

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

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pAsuram 19

Introduction (given by maNavALa mAmunigaL)

Wealth etc., and the lord and related liked ones are all thiruvAimozhi for me – is the state of emperumAnAr, and this was famous in this world – such emperumAnAr is my never ending enjoyment, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

All the wealth of this and the other world, all kinds of relatives, the set protector that is SrIya:pathi (emperumAn), for him (emperumAnAr) every such thing is the dhramidOpanishath (thiruvAimozhi) which nammAzhvAr due to the knowledge he gained due to own grace of emperumAn, gave us as thiruvAimozhi, is how he (emperumAnAr) preaches to all the people – such emperumAnAr is my unsurpassed object of enjoyment, says amudhanAr.

uRu perum selvamum thanthaiyum thAyum uyar guruvum
veRi tharu pUmagaL nAthanum mARan viLaingiya seer
nERi tharum senthamizh ARaNamE enRu inneeNilatthOr
aRi thara ninRa irAmAnusan enakku AramudhE                                 19

Listen

Word by word meaning (given by maNavALa mAmunigaL)

uRu – Having greatness due to giving knowledge, being beneficial and loving, being the means and destination,
perum – unlimited
selvamum – wealth,
thanthai – father,
thAyum – mother,
uyar guruvum – AchAryan,
veRi tharu – fragrant
pUmagaL nAthanum – flower being thAyAr’s abode, her husband that is sarvESvaran,
all the above are all
senthamizh ARaNamE enRu –the dhrAvida vEdham that is thiruvAimozhi for him (emperumAnAr);
mARan – that is, what nammAzhvAr
viLaingiya – due to emperumAn’s grace
seer nERi tharum – got the parabhakthi etc., at the culmination of which, he bestowed such thiruvAimozhi to us;
irAmAnusanemperumAnAr
being in such state which
inneeL nilatthOr – those in this big world
aRi thara ninRa – know about,
enakku AramudhE – is forever my object of enjoyment.

vyAkyAnam

uRu perum selvamum – uRu –  The non-preferred wealth that is said in ‘abhindhana dhananjaya prasamadham dhanam dhandhanam [vairAgya panchakam – 5]’ (wealth (obtained by serving others) which will quell one’s hunger but would bring sorrow), unlike that,

the wealth (thiruvAimozhi) is like said in ‘dhananjaya vivardhanam dhanam udhUda gOvardhanam susAdhanam abAdhanam sumansAm samArAdhanam [vairAgya panchakam – 5]’ (Whereas the wealth which made Arjuna superior, the wealth which was able to lift gOvardhana, and that which fills one’s mind with joy, is the true good wealth which one shall possess),

and in ‘sAhiSrIramrudhAsadhAm’, so it is aids in getting mOksham (liberation), and so it is the wealth desired;

perum – Unlike as said in ‘kSheeNE puNyEmarthyalOkam vichanthi [bhagavath gIthA – 9.21](they return to this material world again (after getting any flickering happiness in heaven)), and as said in ‘oru nAyakamAi Oda ulagudan ANdavar, karu nAy kavarndha kAlar sithaigiya pAnaiyar, peru nAdu kANa immaiyilE pichchai thAm koLvar [thiruvAimozhi – 4.1.1](Even those who had run the whole world as emperors, might, due to the effect of time, end up holding a broken pot to use for taking alms, going in dark for that, and step of a black dog and get bitten, etc.,), where it is very very little and impermanent,

this wealth (thiruvAimozhi) is big like said in ‘koLLak kuRaivaRRu ilangi, kozhundhu vittu Ongiya [rAmAnusa nURRanthAdhi – 27]’ (your generosity that does not decrease when taken, and it is glowing bright), it suffuses as we take more and more from it;

selvamum wealth, and; this (thiruvAimozhi) is ‘aLaviyanRa anthAdhi Ayiram [thiruvAimozhi – 1.4.11]’ (anthAdhi style pAsurm having all qualities).

thanthaiyum thAyum – As said in ‘mAthA pithA sahasrEbhyO vathsala tharam SAsthram’ (~ SAsthram is more affectionate than a thousand mothers and fathers), everyone go for the vEdhas that help all to live well; In the same way, since this (thiruvAimozhi) is considered as ‘dhrAvida vEdha sAgaram [thiruvAimozhi thaniyan]’ (an ocean of dhrAvida (thamizh) vEdham), that is as the vEdham, it is being helpful for everyone to reach the true goal, and as said in ‘bhakthAmrutham viSva jana anumOdhanam [thiruvAimozhi thaniyan]’ (that which is nectarean for the devotees, that which pleases everyone, that which is accepted by everyone), and as said in ‘thoNdarkku amudhu uNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), it is focused on being affectionate only, and in thiruvAimozhi starting from ‘veedumin muRRavum [thiruvAimozhi – 1.2.1]’ (give up all the other things), through

kaNNan kazhal iNai [thiruvAimozhi – 10.5.1]’ (divine feet of krishNan) it is having words that preaches about beneficial (hitham) things, so it is being in the form of being beneficial, thiruvAimozhi is being mother and father.

uyar guruvum – Unlike as described in ‘puthrAn bhandhUn sakeen gurUn – sarva dharmAmscha samthyajya [vihagESwara samhithA 22]’ (considering the greatness of His divine feet, we should give up all others and firmly hold on to His feet), where the guru is included in the list of those to be given up,

it is as said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (there and here), it is one’s AchAryan who is the best means here and in the other world, who removes the ignorance in us as said in ‘poruL allAdha ennaip poruL Akki [thiruvAimozhi – 5.7.3]’ (me who had not realized about my true nature, you made me something according to my true nature) ; it is due to him being a great helper in this way is why he is not included in the list of those to be given up; amudhanAr is saying ‘guru because AchAryan is of greatness and he removes the darkness in us; this is as said in ‘anthakAra nirOdhithvAth gururithyapitheeyathE’.

veRi tharu pUmagaL nAthanum – veRi -> fragrance. This word is an adjective to flower; pUmagaL -> indicates periya pirAtti (SrI mAhAlakshmi) who is having such a flower as the birth place; nAthan -> husband of her as said in ‘pUmagaLAr thanik kELvan [thiruvAimozhi – 1.9.3]’ (unparalleled husband of periya pirAttiyAr), He is the sarvESvaran;

Or,

veRi tharu pUmagaLThe word veRi (fragrance) is an adjective to periya pirAtti, as said in ‘gandhadhvArAm [SrI suktham]’, periya pirAttiyAr having auspicious fragrance in her divine body;

Or,

veRi tharu pUmagaL nAthan – The word veRi (fragrance) is an adjective to the husband of periya pirAttiyAr, that is, emperumAn, as said in ‘sva gandha:’, He who is of the nature of having auspicious fragrance who is the husband of periya pirAttiAr.

What are all of these love for him (emperumAnAr) towards? It is towards thiruvAimozhi of nammAzhvAr as said in – mARan viLangiya seer neRi tharum senthamizh AraNamE enRu.

mAranBy the father kAri, this divine name was offered to nammazhvAr (samarpikkappatta thirunAmam); for such nammAzhvAr,

viLangiya – being present (in himself / by emperumAn); sarvESvaran due to his own mercy made AzhvAr know all the meanings of both the worlds, as said in ‘mayarvaRa mathi nalam aruLinan [thiruvAimozhi 1.1.1]’ (bestowed unblemished knowledge); so what is eternal and not created by anyone, such vEdham, as said in ‘Evam nithyAthma bhUkathAs satakOpa praNEshyathi’, is made to be available to AzhvAr; so amudhanAr is using the word ‘viLangiya’ (to imply that AzhvAr did not learn it as he is not eligible by birth, but it is within him and is brought out by emperumAn).

seer neRi – seer => SrI => wealth; provides details of the wealth of emperumAn’s nature, form, qualities, and magnificence, nERi -> how it is done -> slowly.. slowly.. (so that it can be taken in easily without getting overwhelmed by its greatness);

Or,

mARan viLangiya seer neRi tharum – AzhvAr based on various types of bhakthi that he got due to emperumAn’s grace, had bestowed to us;

Or,

seer neRi tharum – Since it is said as ‘agasthyO bhagavAn sAkshAth thasya vyAkaraNamvyadhAth | chandhas SAsthrAnusArENa vruththAnAmapi lakshaNam || ukthamanyaisthathAchAryai: dhrAmidasyamahAmunE | samskruthasyayadhAsanthi pAdyabandhasya sarvatha: || lakshaNAnithathAsanthi dhrAmidasyApibhUthalE’ , it (thiruvAimozhi) is set with all appropriate properties of a thamizh poetry (like ezhuththu, asai, seer, bandham, adi, thodai, nirai, pA); seer shall represent all of these properties.

neRi – way; that is, by nature; identity;

tharum – having the aforementioned;

senthamizh AraNamE enRu – By ‘AraNamE’ it shows that all the aforementioned are thiruvAimozhi only. This is how emperumAnAr considers this.

emperumAnAr would not consider anything other than thiruvAimozhi as his wealth and the goal up to emperumAn.

srisailesa-thanian-mamunigal-eedu-goshtithiruvAimozhi vyAkyAnam eedu discourse of maNavALa mAmunigaL

in neeL nilaththOr aRithara ninRa – emperumAnAr spread this meaning to the whole world, for all to know. Or, such state of his was known to everyone in the world; as said in ‘Ethath vratham mama [SrI rAmAyaNam – yudhdha kANdam – 18.33]’ (this is my undertaking), emperumAnAr has undertaken this for the devotees of the world;

irAmAnusan – emperumAnAr

enakkAramudhE – is my unsurpassed enjoyment.

 

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

This is as said in ‘eenRa mudhal thAy satakOpan, moymbAl vaLarththa idhath thAy rAmAnusan [thiruvAimozhi thaniyan]’ (first mother who gave birth is nammAzhwAr, with gait/agility nurtured as a well-wishing mother is emperumAnAr).

Like how one having wealth is well respected regardless of his other qualification or lack thereof, one who has learned thiruvAimozhi is well respected and approached by all.

vada mozhi AraNam (vEdham) is the wealth of only those who are eligible for it; senthamizh AraNam (thiruvAimozhi) is the wealth of one and all – of all the people of the world.

Instead of the typical order of saying ‘mother, father, …’, here amudhanAr has said ‘father, mother,…’ perhaps because thiruvAimozhi is focused on doing hitham which is typically a role of the father; emperumAnAr too in his vEdhArtha sangraham has said ‘asEsha jagadhdhithAnusAsana sruthi nikarasira:’ (vEdhAntham that teaches hitham to the whole world);

One should be of use to emperumAn for creating happiness in Him; this is the true nature of state of Athma is what thiruvAimozhi teaches by reminding everyone who has forgotten about this; so thiruvAimozhi is like a great guru;

enkku Aramudhu – like how one would consider someone as dear when he has given him food, amudhanAr is considering emperumAnAr as divine nectar where emperumAnAr has given him about the greatness of thiruvAimozhi.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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