Daily Archives: February 4, 2016

thiruvAimozhi – 2.2.7 – paLLi Alilai

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr explains emperumAn’s vatadhaLaSayana (lying down on banyan leaf during praLayam) which is impossible (for anyone else) and says that due to this reason too, he is supreme.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

பள்ளி ஆல் இலை ஏழ் உலகும் கொள்ளும்
வள்ளல் வல் வயிற்றுப் பெருமான்
உள் உள் ஆர் அறிவார் அவன் தன்
கள்ள மாய மனக் கருத்தே?

paLLi Alilai Ezh ulagum koLLum
vaLLal val vayiRRup perumAn
uL uL Ar aRivAr avan than
kaLLa mAy manak karuththE

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

paLLi – bed
Al ilai – as banyan leaf
Ezh ulagum – all worlds
koLLum – provide space to accommodate them
vaLLal – having generosity
val – and Sakthi (power)
vayiRu – having stomach
perumAn – greater than all
kaLLam – without anyone knowing
mAyam – spectacular
manak karuththu – contemplation (for protecting the worlds)
uLLuL – contemplation
aRivAr – those who know
Ar – who?

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

Having the banyan leaf as his bed, emperumAn who is greater than all, having a stomach which is both generous and capable of holding all worlds, is contemplating spectacularly without any one knowing about it. Who can comprehend this act of his? It can be said that it is difficult for anyone to know about it.

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

  • paLLi Al ilai – banyan leaf being the resting place
  • Ezh ulagum koLLum – resting in this bed having the seven worlds in his stomach
  • vaLLal – having space to accommodate more such worlds
  • val vayiRRup perumAn – having power/pride so that the entities which entered the stomach have no fear inside
  • perumAn – the natural protector – the owner.
  • uLLuL … karuththE – I have told whatever I have seen, but there is much more which cannot be known by anyone in his mind. Who will know that?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SaraNAgathi gadhyam – chUrNai 17 Part 2 and 18th chUrNai

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namperumal2

In the previous part, we had seen bhagavAn informing bhagavadh rAmAnuja that inspite of rAmAnuja’s various misdeeds, he was fulling his desires only because SrI rAmAnuja recited dvayam, somehow or the other. We shall continue from there.

kEvalam madhIyaiva dhayayA niSSEsha vinashtasahEthukakEvalam – only; madhIyaiva dhayayA – my mercy alone; niSSEsha – without leaving anything; vinashta – completely removed; sahEthuka – with causes.

bhagavAn says that it was only due to his mercy that all the hurdles (without leaving anything) mentioned earlier were totally removed, along with their causative factors. By using the word “kEvalam” bhagavAn says that to remove the effect of the hurdles mentioned, there is no need to seek any remedy or atonement. His mercy alone is sufficient. What are these hurdles?

machcharaNAvindha yugalaikAnthikAthyanthika parabhakthi paragyAna paramabhakthi vignamath – my; charaNa – exalted feet; aravindha – lotus; yugala – two; aikAnthika – absolute or complete; athyanthika – endless; parabhakthi – knowledge about bhagavAn; paragyAna – ability to have dharshan (vision) of bhagavAn; paramabhakthi – attaining bhagavAn; vigna – hurdle.

The hurdles are those which prevented SrI rAmAnuja (all the sins and misdeeds that he had committed, as we had seen in the first part of this chUrNai) from realising parabhakthi, paragyAna, paramabhakthi at the two exalted lotus-like feet of bhagavAn and carrying out kainkaryam to him.

math prasAdha labhdhamath – my; prasAdha – grace; labhdha – obtain.

bhagavAn says that SrI rAmAnuja will get, out of his grace, these also. What are these?

machcharaNAvindha yugalaikAnthikAthyanthika parabhakthi paragyAna paramabhakthi – math – my; charaNa – exalted feet; aravindha – lotus; yugala – two; aikAnthika – absolute or complete; Athyanthika – endless; parabhakthi – knowledge about bhagavAn; paragyAna – ability to have dharshan (vision) of bhagavAn; paramabhakthi – attaining bhagavAn.

In the earlier verse, bhagavAn mentions about the removal of hurdles for carrying out kainkaryam to his exalted feet. In this verse, he says that SrI rAmAnuja will get complete and infinite knowledge about bhagavAn, have vision of bhagavAn and attain him so that he could carry out kainkaryam to his exalted feet. Not only these, but further also.

math prasAdhAdhEva sAkshAthkrutha yathAvasthitha mathsvarUparUpa guNavibhUthi leelOpakaraNa visthAra: math – my; prasAdha – grace; Eva – only; sAkshAthkrutha – obtain through one’s own eyes; yathAvasthitha – as it is; math – my; svarUpa – basic nature; rUpa – physical form; guNa – auspicious qualities; vibhUthi – SrIvaikuNtam; leelOpakaraNa – tool for my pastime; visthAra: – extent (dimensions or boundary).

bhagavAn says that only due to his grace, SrI rAmAnuja would be  able to see with his own eyes all the entities of bhagavAn – his basic nature, his wonderful physical beauty, his auspicious qualities, his wealth, both in the leelA vibhUthi (this world where we live) and nithya vibhUthi (SrIvaikuNtam) as they are. One may wonder, is there anything other than “as they are”? Can we also see things which aren’t there? vyAkyAthA periyavAchchAn piLLai says that in bruhadhAraNyaka upanishadh, under the chapter gArgy vidhyA, someone says that these are all bhagavAn’s entities, which are all false. Hence bhagavAn says that SrI rAmAnuja will see his entities as they exist. Also, if SrI rAmAnuja were to see on his own, he might not see the proper entities, and hence bhagavAn says mathprasAdhAdhEva – with my grace alone. More than that…….

aparOkshasidhdha manniyAmyathA madhdhAsyaika svabhAvAthmasvarUpa:aparOksha – perceptible; sidhdha – ready; math – my; niyAmyatha – control; math – my; dhAsyaika – servant only; svabhAva – nature; Athma – self; svarUpa – nature.

We can hear about bhagavAn; we can think about him and meditate continuously about him. But if we are able to see him directly with his grace, isn’t this far superior to the other methods (of hearing, thinking etc)?  Once his grace comes to us, our AthmasvarUpam (nature of oneself) blossoms in all its grandeur and we see ourselves for what we are: that we are under his control (he directs us from inside) and that we are his servitors (dhAsya). This is called us Athma svarUpa sAkshAthkAram (seeing/understanding the self as is). Once we get this AthmasvarUpa sAkshAthkAram…….

madhEkAnubhva: – math – my; Eka – only one; anubhava – experience.

Once we get this AthmasvarUpa sAkshAthkAram we can not stop without experiencing him. Once the knowledge about self dawns on us, it will not stop at knowing that AthmA is full of gyAna (knowledge) and Anandha (bliss). It will take us to svarUpa yAthAthmyam (knowing about self, as it is). What is this svarUpa yAthAthmyam? It is knowing that we are fully subsistent on bhagavAn for everything. It is not our nature to enjoy ourselves (kaivalyam or AthmA enjoying self). It is our nature to serve him always. This service to bhagavAn will make him happy. It is not our nature to feel happy that we are serving him. This is very important to understand. We should not enjoy ourselves as it becomes kailvalyam. We should not feel happy enjoying bhagavAn as it becomes svArtha param (benefit for one’s own purpose). We should feel happy that we have become an entity which bhagavAn will enjoy for his pleasure and his pleasure should be the cause for our happiness. We should be bhOgyam (entity for pleasure) and not bhOkthA (one who enjoys pleasure). Our happiness comes out of his happiness. We should not say that “he is my Lord”, but we should say that “I am his servitor”. While both mean the same, in the first part it is “I” who is prominent while in the second, it is “He” who is prominent.

madhdhAsyaikapriya:math – my; dhAsyaika – servant only; priya: – love

The AthmA’s love comes out of being bhagavAn’s servant. In thiruvAimozhi 3.3.1, nammAzhwAr says that throughout his life, he should be with bhagavAn and carry out faultless service. What is the fault in service? It is the thought that the service will bring happiness to me. kainkaryam results from love born out of experience. The experience is not mine but it is his.

paripUrNAnavaratha nithyaviSadhathamAnanyaprayOjanAnavadhikAdhiSaya priya madhanubhavasthvamparipUrNa – completely; anavaratha – incessantly; nithya – permanently; viSadhathama – very clearly; ananyaprayOjana – without any other benefit; anavadhika – unllimited; adhiSaya – wondrous; priya – loving; math – my; anubhavasthvam – experience.

bhagavAn blesses bhagavadh rAmAnuja with experience which is fulfilling, without any break, always permanent, which is very clear, not looking at other benefits, unlimited, absolutely wondrous and supreme, and is full of love.

thathAvidha madhanubhavajanithAnavadhikAthiSaya prIthikArithathathAvidha – like that; math – my; anubhava – experience; janitha – born out of; anavadhika – unlimited; adhiSaya – wondrous and supreme; prIthikAritha – caused by love.

aSEshavasthOchitASEsha SEshathaikarathirUpa nithyakinkarO bhava – aSEsha – without leaving anything; avasthOchitha – appropriate states; aSEsha – without leaving anything; SEshathaika – only serving; rathirUpa – in a loving form; nithya – permanent; kinkarO bhava – be servitor.

bhagavAn grants SrI rAmAnuja his wish. He tells rAmAnuja that he can carry out all services to him with the love born out of the experience that SrI rAmAnuja obtained from bhagavAn. This service would be rendered in all states, leaving nothing behind, would be permanent, unlimited, supreme. Thus bhagavAn fulfils all that Sri rAmAnuja had prayed to him, starting with removing all the hurdles in the path of getting parabhakthi, paramagyAna, paramabhakthi and ending with carrying out service in all situations with love born out of bhagavAn’s experience.

We shall now move on to the 18th chUrNai which is just one line (spoken by SrI ranganAtha):

Evam bhUthOsi – be like this (Let your desire become true).

bhagavAn grants SrI rAmAnuja’s prayer to be a servitor at his exalted feet, always like this.

We shall now go on to the 19th chUrNai.

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 63

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pAsuram 63

AchAryan sey(dha) upakAramAnavadhu
thUydhAga nenju thannil thOnRumEl – thEsAn
tharaththil irukka manam thAn porundha mAttAdhu
iruththal ini EdhaRiyOm yAm.                                                   63

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Word by word meaning

thUydhu Aga – If without any blemishes
nenju thannil – in the mind
thOnRumEl – one realizes
upakAramAna adhu – the favour
AchAryan – one’s AchAryan
sey – did, then
manam thAn – one’s mind
porundha mAttAdhu – would not tolerate
irukka – staying
thEsantharaththil – in a place that is away from service to AchAryan;
ini – this being the case
Edhu – what could be the reason for
iruththal – staying in that way in a place that is away from service to AchAryan?
yAm aRiyOm – I don’t know of any.

vyAkyAnam

He (maNavALa mAmunigaL) divined in the previous three pAsurams about AchAryan’s nature of getting us to the shore (uththArakathvam). In this pAsuram, he is divining about AchAryan’s help (upakAram) that he did to us, starting with AchAryan sey(dha) upakAram’.

The big help of AchAryan who gave knowledge etc., and been giving protection – if this gets highlighted in individual minds, then mind of a disciple who is having gratitude would not be capable of living in a different place than the place of AchAryan.

AchAryan sey(dha) upakAramAna adhu – Since the great help that AchAryan did for this disciple to reach true goal cannot be paid back in any way, and is beyond words, it can only be referred to as ‘adhu’ (that). If such great ‘that’ help is thought through in the mind –

thUydhAga nenju thannil thOnRumEl – Starting from giving knowledge, through getting the destiny of SrIvaikuNtam, the continued help that is nurtured;

upakAramAnavadhu – As said in ‘AthmanOhyathi nIchasya yOgidhyEya padhArhathAm | krupayai vOpa karththAram AchAryam samsmarEth sadhA [vyAyAnam of SrI vachana bhUshaNam – 324]’ (even if of lower strata, one should meditate on the divine feet of AchAryan who shows the divine feet that is meditated on by the yOgis),

and in ‘aththA nee seydhana adiyEn aRiyEnE [thiruvAimozhi 2.3.2]’ (Oh emperumAn, as mother, father etc., and as Acharyan I cannot finish talking about various help you have done for me),

and in ‘ennaith theemanam keduththAy maruvith thozhum manamE thandhAy unakku en seygEn [thiruvAimozhi 2.7.8]’ (How can I return your favor of helping me by removing the badness in my mind such that I can break the cycle of births here),

and so in these ways if one involves about the great help of AchAryan, if that gets highlighted in one’s mind in pure thoughts; saying ‘if’ here shows the rarity of having such gratitude.

While it is common to see those not having gratitude, those having gratitude are rare to find.

In the material world that is like this, as said in ‘gurvarthasvAthmana: pumsa: kruthagyasya mahAthmana: [anthimOpAya nishtai – page 8]’ (one should always have gratitude and meditate upon the guru),

it is only he (maNavALa mAmunigaL) who is there to follow this. He (maNavALa mAmunigaL) who is full of knowledge, his gratitude is like he has said in:

– ‘thEsam thigazhum thiruvAimozhip piLLai [Arththi prabandham – 12]’ (thiruvAimozhip piLLai whose greatness has spread in all places)

– ‘vAsa malarth thAL adaindha vaththu [Arththi prabandham – 57]’ (vaththu -> vasthu; thiruvAimozhip piLLai considered me as a thing (whereas I am nothing) that reached his fragrant divine feet) , and

– ‘thiruvAimozhip piLLAi theevinaiyOm thammaik kuruvAgi vandhu uyyak koNdu [Arththi prabandham – 46]’ (thiruAimozhip piLLai incarnated to accept us who are having rude minds, to get us reformed, to reach the true goal), and

– ‘thirumalaiyAzhvAr thiruvAimozhip piLLai seer aruLAl, tharumadhi koNdavar thammai uththArakarAga eNNi, iru manamE [Arththi prabandham – 21] (Oh mind! thiruvAimozhip piLLai who is having the divine name of SrI SailESa, by his voluntary mercy bestowed knowledge in me – using that knowledge as the means think about him as the savior from this material world), and

– ‘seerArum AchAriyanAlE anRO nAm uyndhadhu [Arththi prabandham – 45]’ (It is due to AchAryan that we realized our relationship with emperumAn, and that we get the true goal). and

– ‘kUsAmal eppozhudum kURu [Arththi prabandham – 45](say that (the aforementioned) about our AchAryan without shyness and pride).

thiruvaimozhi-pillaithiruvAimozhip piLLai

Now, He (maNavALa mAmunigaL) says that, in this way the mind of these people who have seen the help of AchAryan would not wish to stay in a place different from that of AchAryan.

thEsAntharaththil irukka manam thAn porundha mAttAdhu – That is, the mind which expects to give something in return for the help received, would not be fit in a place different from that of AchAryan, for the reason of interest in things, interest in living in a place, etc.

Even if they liked to be there somewhere else, their mind would not find it fit to stay in such places, as said in ‘ninnidaiyEn allEn enRu neengi [thiruvAimozhi – 8.2.10]’ (My mind leaves saying that I am not a part of you), it would leave them and be ‘mundhuRRa nenju [periya thiruvanthAdhi – 1]’ (Oh mind! which is more eager than me), such is the mind that sets to avoid being somewhere else as said in ‘pOndhadhu en nenju [rAmAnusa nURRanthAdhi – 100]’ (my mind got fixed onto your divine feet).

So, as said in ‘upakAra smruthiyAlE sahavAsam sidhdhikkum [SrI vachana bhUshaNam – 325]’ (due to the disciple’s thoughts of gratitude, AchAryan would get his company), the mind of those who stay together with him and stay under the sight of him (AchAryan), would not be able to tolerate the separation.

Those having such mindset are those like nanjeeyar, dheivavAri ANdAn (look for his divine name in this link: AlavandhAr), et al.

Now, when asked ‘Why do you say that the mind would not tolerate separation? There are those who are staying separated (from AchAryan)’, he (maNavALa mAmunigaL) says –

iruththal ini EdhaRiyOm yAm – As said in ‘AchAryan paNNina upakAraththai anusandhiththu ilan Agil, gyAnAmsamadaiya maRaindhu agyAnAmsamE mElidumஆசார்யன் பண்ணின உபகாரத்தை அநுஸந்தித்திலனாகில், ஜ்ஞாநாம்சமடைய மறைந்து அஜ்ஞாநாம்சமே மேலிடும்’ (~ If one does not appreciate the help done by AchAryan, the characteristics of knowledge would fully vanish, and only ignorance would rise up),

with such ingratitude which is ‘nishkruthi illAdha pApam’ (sin that does not have a requital / parikAram), without knowing that, being separated and being immersed in that state – don’t know the reason for this. Only the minds of those who are separate from AchAryan would know the reason.

ini EdhaRiyOm – After this is the state of the meanings, is there some who knows the reason (for the separation) and can tell us that. Since he (maNavALa mAmunigaL) is ignorant when it comes to knowing the mistakes of others, he is saying ‘ini EdhaRiyOm’.

Without going according to the words of SAsthram – ‘nithyam gurumupAseetha’ (should meditate about guru every day), and without going according to the words of AchAryan ‘sadhAchAryan kaN vattam vittAl, nithya samsAriyAyE pOmiththanai’ (If stayed away from the sight of AchAryan, one would eternally stay in the cycle of being born in this material world) – such people’s conduct is beyond comprehension of knowledgeable ones.

Or,

yAm EdhaRiyOm – Having the conduct of being under the shadow of AchAryan, budding and blossoming of svarUpam – instead, having the heart of opposite conduct – do not know to find and tell you the reason for that. I do not ‘know’ that.

So even for him (maNavALa mAmunigaL) who is full of all knowledge, this contradictory conduct is beyond knowing.

vyAkyAtha piLLai lOkam jeeyar says ‘my AchAryan divined in his anthimOpAya nishtai, the following aithihyam’ :

A SrivaishNavan, who had surrendered to the divine feet of nanjeeyar, was preparing to leave for some other place; a knowledgeable person hated that saying do you have to leave the divine feet of nanjeeyar. He responded and consoled, wherever I am, nanjeeyar’s love would be there’;

a confidante sishyai (woman disciple) of nanjeeyar heard this and said to that person for not being anguished for going away, ‘What did you say piLLAi (child)! Here you think about the story divined in the vyAkyAnam of ‘EnaththuruvAy ulagidandha UzhiyAn pAdham nALum maruvadhArkku uNdAmO vAn [mudhal thiruvanthAdhi – 91] (One who does not surrender to the divine feet of emperumAn – would they get SrIvaikuNtam?) (If such is the case for emperumAn, it goes without saying in the case for AchAryan – is the implication here).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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