Daily Archives: February 17, 2016

SrIranga gadhyam – thaniyan

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

Full Series

periyaperumAL-udayavar

chidhachithparathathvAnAm thathvayAthAthmya vEdhinE I
rAmAnujAya munayE namO mama garIyasE II

Meaning: chith – sentient (with gyAnam, knowledge); achith – insentient (without gyAnam); para – supreme (SrIman nArAyaNan); thathvAnAm – the true entities; thathva – true; yAthAthmya – as it is; vEdhinE – one who knows; rAmAnujAya – to rAmAnuja; munayE – sage; namO – salutation (bow to); mama – my; garIyasE – highly venerable AchAryan (teacher).

I bow to SrI rAmAnuja, who is my highly venerable AchAryan. He knows the true nature of the three thathvams (entities), namely chith (those which are sentient), achith (those which are insentient) and param (supreme entity, SrIman nArAyaNa) who is distinctly different from and superior to chith and achith.

Translation by krishNa rAmAnuja dhAsan.

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SrIranga gadhyam

Published by:

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

periyaperumal-artSrIrangaAthan – mUlavar and uthsavar – SrIrangam

ramanuja-srirangam SrI rAmAnuja – SrIrangam

periyavachan-pillaiperiyavAchchAn piLLai

e-book – https://1drv.ms/b/s!AiNzc-LF3uwyggcC27ss2yHu_CQf

After SaraNAgathi gadhyam, bhagavath rAmAnuja continues to recite SrIranga gadhyam in glorification of SrIranganAthan who is the presiding deity of SrIrangam. Let us enjoy this treatise now.

Translation by krishNa rAmAnuja dhAsan

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thiruvAimozhi – 2.3.5 – iniyAr gyAnangaLAl

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

Full series >> Second Centum >> Third decad

Previous pAsuram

varaha_avathar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr becomes satisfied saying “Just like you lifted up the world from praLayArNavam (causal ocean), you have also lifted me up from the samsAra sAgaram (ocean of material realm) by mercifully showing my relationship with your lotus feet; so, I have now attained your lotus feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Since you have shown your divine relishable nature and have been the one who triggered my attachment towards you, have I not attained your lotus feet? (yes, I have)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram – When asked “Is it sufficient to have knowledge? Should the result be not accomplished?” AzhwAr says “you being my first well wisher, having transformed me to be different from samsAris (worldly people), I have attained the result then and there”.

pAsuram

இனி யார் ஞானங்களால் எடுக்கல் எழாத எந்தாய்!
கனிவார் வீட்டு இன்பமே! என் கடல் படா அமுதே!
தனியேன் வாழ் முதலே! பொழில் ஏழும் ஏனம் ஒன்றாய்
நுனி ஆர் கோட்டில் வைத்தாய் உன் பாதம் சேர்ந்தேனே

ini yAr gyAnangaLAl edukkal ezhAdha endhAy!
kanivAr vIttu inbamE! en kadal padA amudhE!
thaniyEn vAzh mudhalE! pozhil Ezhum Enam onRAy
nuni Ar kOttil vaiththAy un pAdham sErndhEnE

pAsuram 5

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

yAr – even those who are great
gyAnangaLAl – with the knowledge
edukkal – to grasp
ezhAdha – cannot grasp
endhAy – my lord
kanivAr – those with well matured heart (due to their attachment towards you)
vIttu inbamE – one who is like the bliss in liberation
en – for me (who neither has knowledge nor has a matured heart)
kadal – in the ocean
padA – not created from
amudhE – being (divine) nectar
thaniyEn – lonely me (due to not fitting in this material realm)
vAzh – (glorious) living (matching my nature)
mudhalE – (due to his triggering the attachment, etc) the primary cause
pozhil Ezhum – (to demonstrate lifting me up from the material world) the universe which is structured as seven islands
onRu – distinct
EnamAy – being mahAvarAha (great wild-boar)
nuniyAr – sharp
kOttil – in the tusk
vaiththAy – Oh one who placed it!
ini – now (after your being my controller)
un pAdham – your divine feet
sErndhEnE – reached (certainly)

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

Oh lord who cannot be grasped even by great persons! Oh divine nectar which is not sourced from the ocean (like the worldly nectar which came out of churning milk ocean)! Oh the one who is primary cause for the glorious life of mine who is lonely here in this material world! Oh distinct great varAha who lifted up the seven-island universe and placed it in your sharp tusk (to demonstrate that you will lift me up from this samsAram as well)! Now (after your being my controller), I have certainly reached your divine feet.

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

  • ini – explained further…
  • Ar gyAnangaLAl edukkal ezhAdha endhAy – Oh my lord who cannot be understood by the  self-effort of one who may be however greatly knowledgeable! That is, emperumAn could not be comprehended by dhuryOdhana and could not be lifted up by rAvaNa.
  • kanivAr vIttu inbamE – For those who melt for you, you are their bliss of liberation; also explained as, for those who melt for you, you descend to their own place and give them bliss. Where did we see this? Mother yaSOdhA enjoyed ultimate bliss at her own residence (given by krishNa) as explained in perumAL thirumozhi 7.8 “thollai inbaththu iRudhi kaNdALE” (she enjoyed that ancient ultimate bliss).
  • en kadal padA amudhE – Oh most enjoyable lord who I got without my effort! I am not counted in either group – enemies (like rAvaNa) or devotees (like yaSOdhA) – since I only have adhvEsham (no hatred towards you when you try to help).
  • thaniyEn vAzh mudhalE – the primary cause (well-wisher) for such experience of lonely me. Like sIthA pirAtti who felt lonely amidst the rAkshasis (demoniac servants of rAvaNa), AzhwAr feels lonely in this samsAram.
  • pozhil Ezhum Enam onRAyAzhwAr is explaining emperumAn‘s help when he was feeling lonely. Assuming the most distinct form of a great varAha (wild-boar), he rescued the seven worlds which were consumed by the praLayam (annihilation).
  • nuniyAr kOttil vaiththAy – nuni – sharpness;  Ar – abundance; placing it in the abundantly sharp tusk.  This implies emperumAn‘s desire for protecting everything which is a lot greater than that of those who need to be protected.
  • ini una pAdham sErndhEnE – Just like lifting up the world from the praLayam, when you rescued me from the ocean of samsAram, I have attained the divine feet of your highness. Right at the time when you gave knowledge to me to say in thiruviruththam 1st pAsuram “imaiyOr thalaivA – in ninRa nIrmai ini yAm uRAmai” (1st prabandham of nammAzhwAr), I have attained your divine feet.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org