Monthly Archives: February 2016

SaraNAgathi gadhyam – chUrNai 19

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periyaperumAL-udayavar

avathArikai (Introduction):

bhagavadh rAmAnuja wonders how suddenly bhagavAn has granted all his wishes. bhagavAn says that it is because he has somehow recited dhvayam. rAmAnuja further asks bhagavAn whether it is that great. bhagavAn responds asking, what does it lack? By merely reciting dhvayam will I get so many benefits asks rAmAnuja. Yes, says bhagavAn, adding that because of that only, he told him in the 18th chUrNai Evam bhUthOsi (you get everything fully). Whatever kainkaryam you would get to do in SrIvaikuNtam, you have been granted the same kainkaryam [here itself] with this physical body of yours, says bhagavAn. rAmAnuja says that this body is enslaved by thApathrayam  (three tormentors that we had seen earlier, AdhyAthmika – physical and mental ailments; Adhibhauthika – ailments caused by animals, demons, human beings etc and Adhidhaivika – ailments due to nature such as heat, cold, storm etc). He further says that “I do not know when it will fall down (leave the samsAram), don’t know how to pass the time till I leave this place and I don’t know where to live”. When there are so many shortcomings, you say that I will have everything fully, laments rAmAnuja. bhagavAn says, “Oh, this is what you say! Hear from me what else you can do” and goes on to reveal these in the 19th chUrNai.

AdhyAthmika – Adhibauthika – Adhidhaivika dhu:kka 
vignagandha rahithasthvam dhvayam arthAnusandhAnEna
saha sadhaivam vakthA yAvachcharIrapAtham athraiva SrIrangE
sukhamAsva II

AdhyAthmika Adhibhauthika Adhidhaivika dhu:kka vigna gandha rahitha:AdhyAthmika – ailment due to AthmA caused by physical and mental issues; Adhibhauthika – ailment due to animals, birds, human beings, demons etc; Adhidhaivika – ailment due to nature, such as summer, winter, rain, storm etc. dhu:kka – sadness; vigna – obstacle; gandha – smell; rahitha: – devoid of.

bhagavAn says that SrI rAmAnuja will not be affected by any of the thApathrayams. Even their smell will not come anywhere near him, assures bhagavAn. rAmAnuja wonders how that is possible when he has this body. That is because that person happens to be….

thvam – you. bhagavAn says that it is “you!!”. When it is you, why should these ailments trouble you, asks bhagavAn. Here the reference is to the fact that bhagavadh rAmAnuja has surrendered himself to bhagavAn and hence these ailments will not trouble such a person. The person who surrenders has given up everything and has held on only to bhagavAn. All the happiness and sadness will no more trouble such a person as he has left everything to bhagavAn. bhagavAn says that he has granted SrI rAmAnuja “Evam bhUthOsi“. You are such a capable person. Once a person surrenders, the time (to reach bhagavAn) starts contracting; karma starts diminishing; he looks forward to being with bhagavAn very soon. Hence one need not bother about these ailments at all. SrI rAmAnuja says that even if that be so, how should be spend his time? bhagavAn responds…

dhvayamarthAnusandhAnEna sahadhvayam – the twin sentences; artham – meaning; anusandhAnEna – keep meditating/saying; saha – with.

bhagavAn tells bhagavadh rAmAnuja to keep repeating dhvayam continuously, with the meanings of the words. Keeping aside all relationships with people here, without getting involved in samsAram, praying for kainkaryam to bhagavAn, for a person who surrenders himself to SrIman nArAyanan, the only companion is dhvayam and he should keep repeating it, knowing fully, its meaning. Earlier, in order to grant him his wishes, bhagavAn had told SrI rAmAnuja that it was sufficient for him to have somehow recited dhvayam. But now, he is asking rAmAnuja to recite dhvayam knowing its meaning. Why such a difference? This is because, to get bhagavAn’s recognition, it is enough to recite it. But here, the need is different. rAmAnuja now wants to know how to spend the rest of his life. For this, bhagavAn tells him to recite dhvayam, but knowing fully well, its meaning. rAmAnuja wants to know how often he has to say dhvayam

sadhaivam vakthasadhA – always; Evam – like this; vaktha – say.

SrI rAmAnuja had surrendered to bhagavAn in three ways – (1) his way (as performed in gadhyam); (2) following the way of preceptors; (3) the way mentioned in ithihAsam (epics). We have seen these in 6th to 8th chUrNais. Of these three, bhagavAn is pleased with the way SrI rAmAnuja had surrendered in gadhyam and asks him to recite it in this way itself, always. vaktha – it is not enough to say it within oneself, in one’s mind or heart; it should be recited verbally because it is so sweet and enjoyable. Since SaraNAgathi gadhyam already contains the meaning of dhvayam, saying gadhyam is like saying dhvayam with all its meanings. But then why should it be said always? Is it not enough to say it once? bhagavAn himself, in rAmAvathAram, says that one should surrender once (sakrudhEva – only once). So why say it repeatedly? Living in this samsAram, we keep thinking of other paths to attain bhagavAn (upAyAntharam) and keep thinking of other benefits to ask of him (prayOjanAntharam). To ward off these evils, bhagavAn tells SrI rAmAnuja to  recite dhvayam, sadhA. Moreover, for the person living in samsAram, there is connection with both prakruthi (primordial matter) and with bhagavAn. While prakruthi connection will push us into worldly matters (prayOjanAntharam) leading to surrendering to the five senses, bhagavAth connection will make us realise our svarUpam and act accordingly. However, Sri rAmAnuja has now surrendered to bhagavAn; thus he need not fear about prakruthi. Since full-time kainkaryam will have to wait till he reaches SrIvaikuNtam, bhagavAn ordains him to recite dhvayam “sadhA” (always). SrI rAmAnuja now desires to know as to until when he should recite dhvayam. bhagavAn says…

yAvachchareerapAtham – yAvath – until; Sareera – body; pAtha – falls.

SrI rAmAnuja is not asking this question (until when?) seen in the previous verse because he is trying to attain bhagavAn through some other path (karma etc yOgam). He knows very well, as reiterated by nammAzhwAr that bhagavAn will grant mOksham (SrIvaikuNtam) when death occurs (thiruvAimozhi 9.10.5). He asks because of his craving for reaching mOksham (SrIvaikuNtam) and the apparent lengthy waiting time between the day of surrendering and the day of liberation. It is due to this that he compels bhagavAn. bhagavAn says he has to keep reciting dhvayam until the body falls down. rAmAnuja accepts it but says that he finds it difficult to stay in this samsAram (the materialistic realm) that breeds only ignorance. Having been told to recite dhvayam until the body falls down, rAmAnuja implores bhagavAn to also show him the place where he should stay. bhagavAn tells him that he need not stay in samsAram. Relieved, rAmAnuja asks him whether he is granting him SrIvaikuNtam immediately. bhagavAn says that it is not time yet for him to come to SrIvaikuNtam and at the same time, he need not stay in samsAram. Instead, he can stay in………

athraiva SrIrangE sukhamAsvaathra – here; Eva – only; SrIrangE – in SrIrangam; sukhamAsva – stay with happiness.

bhagavAn says that SrI rAmAnuja can stay in a place which is not part of samsAram as it is not touched by its ignorance. it is not a part of SrIvaikuNtam too as there are  times when it is touched by sadness prevalent in samsAram. rAmAnuja wants to know which place it is and bhagavAn tells him to stay comfortably in SrIrangam. It is neither a part of leelA vibhUthi nor a part of nithya vibhUthi but it is his third vibhUthi, also known as bhUlOka vaikuNtam (SrivaikuNtam on earth). People living here are different from samsAris as well as from nithya/mukthAthmAs. This is the right place for SrI rAmAnuja, says bhagavAn. It is a place which is incomparable to either of the two other vibhUthis (leelA and nithya). He adds, for someone who is living with this inimical body and who has experienced bhagavAn, no one from either of the two other vibhUthis would equal him.  bhagavAn adds that since he has left paramapadham (SrIvaikuNtam) and taken a posture in the temple (at SrIrangam), nothing in either of the two other vibhUthis would equal this SrIrangam. Hence he ordains SrI rAmAnuja to stay in SrIrangam without any shortcoming.

We shall proceed to the 20th chUrNai.

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 68

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pAsuram 68

nAththikarum naRkalaiyin nanneRi sEr Aththikarum
Aththika nAththikarumAm ivarai – Orththu nenjE
munnavarum pinnavarum mUrkkar ena vittu naduch
chonnavarai nALum thodar.                                                   68

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Word by word meaning

nAththikarum – The nAsthikas,
Aththikarum –and the Asthikas
sEr – being in
nal – good
neRi – path
nal kalaiyin – as what is said in good SAsthram,
Aththika nAththikarum – and the Asthika-nAsthikas –
Am ivarai – among these groups,
nenjE – Oh mind!
Orththu – think through
vittu – and disassociate from
munnavarum – the first-mentioned nAsthikas
pinnavarum – and the last-mentioned Asthika-nAsthikas
mUrkkar ena – saying that they are having foolishness,
nALum – and always
thodar – follow
naduch chonnavarai – the Asthikas mentioned in the middle.

vyAkyAnam

In the previous pAsuram he (maNavALa mAmunigaL) accepted that the ways of glorious ones is the reference for following, and in this pAsuram, he thinks that he should divine, for the learned ones who live based on AchAryan’s commands, about the nature of those good ones who can be trusted, qualified to accept, and who can be followed, and the nature of the opposite, bad ones who cannot be accepted, and he is talking about this towards his mind, starting the pAsuram with ‘nAththikarum’.

nAththirkar – they are – those who are nAsthikas inward and outward.

Aththikar – they are – those who are Asthikas inward and outward.

Aththika-nAththikar – they are – those who are Asthikas outward, but nAsthikas inward.

When explaining ‘agyanAna vishaya pravaNan kEvala nAsthikanaip pOlE, gyAnavAnAna vishaya pravaNan Asthika nAsthikanaip pOlE [SrI vachana bhUshaNam – 187]’, jeeyar divined the vyAkyAnam for these terms as follows:

kEvala nAsthikanAgirAn, dharma adharma paralOka chEthana eesvarAdhigaLukku prathipAthakamAna SAsthraththil prAmANya budhdhi onRum inRikkE svaira sanchAra paranAyth thirigiRa sudhdha nAsthikan’ (One who does not consider as reference/proof what is said in SAsthrams as true about dharmam, adharmam, paralOkam (other worlds), sentient (AthmA), Isvaran (emperumAn), and having the set habit of going in independent ways), and

‘Asthika nAsthikanAgirAn, dharma adharma sakala prathipAthakamAna SAsthraththai pramANam enRu aRigaiyAlE AsthikanenRum sollalAmpadi iruppAnAy, andha SAsthra maryAdhaiyil adangAdhE thORRiRRuch cheydhu thirigaiyAlE nAsthika samanAyirukkumavan’ (Asthika-nAsthikan is one who can be said as Asthikan as he accepts SAsthram that talks about the aforementioned dharmam, adharmam, etc., but he crosses the limits of SAsthram and lives performing whatever occurs to his mind, so he is being similar to a nAsthikan),

naRkalaiyin nanneRi sEr Aththikar – is – as said in ‘AsthikO dharmaAeelaScha [bhagavath SAsthram]’ (he who is interested in involving in dharmic ways told by SAsthram), he learns SAsthram as true reference which talks about dharmam and adharmam, he stays in that propriety of conduct, and conducts himself based on what is shown in it – he is such a credible Asthikar.

Or, it can be said that he is an Asthika who follows the way of prapaththi, and follows means as put forth by such important SAsthram as bhagavath gIthA.

githai-karappangadu-wrapperAdvise in bhagavath gIthA

Same is said in ‘AsthikanAy ivvarththaththil ruchi viSvAsangAL udaiyanAi ujjeeviththal, nAsthikanAy nasiththal ozhiya [mumukshuppadi – 275] (~ (there is no grey area between) living as an Asthikan with interest and faith and so reaching the goal, and, getting destroyed as a nAsthikan).

Also (aruLALap perumAL emperumAnAr) divined, ‘neRi aRiyAdhAr … iRai uraiyaith thErAdhavarum [gyAna sAram – 27]’ (those who do not know the instructions of SAsthras, and who do not learn about them from the learned ones).

So it might happen that one might get faith in the SAsthrams that are suitable for independent minded, that is, the SAsthrams that talk about the means for getting the benefit of heaven and mOksham (release from this world (but enjoying their AthmA only and not emperumAn)) that are suitable for such people,

and faith in the SAsthrams that talk about upAsanam (worship) which triggers pride/ego (ahankAram), and that talk about the benefits of it like service and experience of emperumAn (but involves ahankAram – doership)

And then there is ‘naR kalai’ that is, SaraNAgathi SAsthram, which talks about services for emperumAn only and enjoyed by/enjoying emperumAn only, and about the means for it.

The ‘nal nERi’ in it is, the ways of means and destiny.

For one to get this in the hands and have faith in its words, and in emperumAn (Asthikyam) – is rare.

Or,

naRkalai is the ‘seerththa madhurakavi sey kalai [upadhEsa raththina mAlai – 26]’ (~ divine prabandham of madhurakavi AzhvAr), that is kaNNinuN chiruththAmbu, (which is about servitude to AchAryan);

nanneRi in it is – as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god), ‘mEvinEn avan ponnadi [kaNNinuN chiruth thAmbu – 2]’ (surrendered to his (nammAzhvAr‘s) golden feet), and ‘AL pukka kAdhal adimaip payananRE [kaNNinuN chiruth thAmbu – 9]’ (My love/desire to serve nammAzhwAr as the ultimate goal materialized immediately), in which madhurakavi AzhvAr talks about subservience etc., – such state of charama parvam (ultimate state – subservience to AchAryan); nal nERi – having such ways/state.

Those having such state of extreme Asthikas are rare like said in ‘Or oruvar [upadhESa raththina mAlai – 55]’.

ivarai Orththu – after thinking through very well and knowing about the nature and character of the three types said earlier – Asthikar, nAsthikar, and Asthika-nAsthikar;

nenjE – Oh the mind which is the instrument for discerning these types and joining or leaving them accordingly!

After discerning about those who do not have the knowledge, who do have the best knowledge, who have got a little bit of knowledge, who cannot be reformed, etc.; after learning each of their nature and character;

munnavarum pinnavarum mUrkkar ena vittu – non-credible nAsthikars mentioned first, and the partial ones that are Asthika-nAsthikar metioned last – leaving them after seeing that they have the audacity to be not under the control of the ways of SAsthram;

that is, leave such two foolish types as said starting with ‘yathprathyaksham thadhEvAsthi nAsthyanyadhithinischithA: | arthakAmaparA: pApa nAsthikA dhEhakingkarA:’ (To those who say that only those seen directly have existence, and there is nothing else, to such people having these evils – Asthikas serve such people),

up to ‘vigyAna lakshaNaisthAmsthu samyak vyavasithas thyajEth’ (those who have the identities of knowledge should leave such people (of evils)),

As said in vittidukai kaNdeer vidhi [gyAna sAram – 30]’ (~ leaving them is commanded), leaving them with all traces of it.

Now it talks about those with whom we can associate.

naduch chonnavarai nALum thodar – Since they are credible, they are different from the other two types; they are neutral ones, that is, the Asthikas;

Oh mind who knows the greatness of and likes such Asthikas! Follow their path every day.

As said in ‘anuvrajAmyaham nithyam’ (I shall always follow), you live following their divine feet.

naduch chonnavarai nALum thodar – By the word in the middle; that is, the nAsthikas experienced in the first word that is about dhEhAthmAbhimAnam (thinking that body itself is AthmA – doing everything focused on taking care of the body more than of the AthmA), and Asthika-nAsthikas experienced in the last word that is about interest in other matters –

– unlike such groups of people – the ones said in the middle word where they consider emperumAn only as the means, being subservient to emperumAn’s devotees, are distinguished and better than the other two groups;

So like how being with those even for one second who are to be avoided would destroy our true being (saththai), being with these (Asthikas) even for one second would be life saver (thArakam) of our true being (saththai), and since it would be the reason for life and growth (of AthmA), you at all times follow them and get true goal.

Since they are having the good state (charama parvam), you also be in that state and get the true goal, by following them and worshiping them.

By this, it has talked about association with amicable ones, and disassociation with opposite ones.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.10 – kaLvA! emmaiyum

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

Full series >> Second Centum >> Second decad

Previous pAsuram

dhevas-worshipping-vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr says “The proof for what was said previously, that is, ‘only emperumAn is supreme, others are not’,  is their own words”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, Azhwar says “Since  emperumAn is greater than all, he is the worshippable person for all dhEvathAs”.

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

கள்வா எம்மையும் ஏழ் உலகும் நின்
உள்ளே தோற்றிய இறைவ என்று
வெள் ஏறன் நான்முகன் இந்திரன் வானவர்
புள் ஊர்தி கழல் பணிந்து ஏத்துவரே

kaLvA! emmaiyum Ezhulagum nin
uLLE thORRiya iRaiva! enRu
veL ERan nAnmugan indhiran vAnavar
puLLUrdhi kazhal paNindhu EththuvarE

Listen

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

kaLvA – Oh cheat (who hides your supremacy/dominance in the guise of an incarnation)
emmaiyum – me and
Ezhulagum – all worlds
nin uLLE – in your thoughts/will
thORRiya – created
iRaiva – my lord!
enRu – saying so
veL – pristine white
ERan – rudhra who is having (such white) bull
nAnmugan – chathurmukha (four-headed) brahmA
indhiran – indhra
vAnavar – the residents of heaven
puL Urdhi – one who rides garuda, his
kazhal – divine feet
paNindhu – offering obeisances
Eththuvar – and offer prayers

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

rudhra who rides white bull, four-headed brahmA, indhra and the residents of heaven would offer obeisances to the divine feet of emperumAn, the rider of gaurda and offer him prayers saying “Oh mischievous lord (who hide your dominance in the name of being in an incarnation) who created us and all worlds through your will!”

From this – rudhra’s bondage in this material realm due to his riding a bull which relates to righteousness of this realm and ISwara being the lord of vEdhAntham due to his riding garuda who is embodiment of vEdham are reflected.

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

  • kaLvA – Once when rudhra was asking for a boon from sarvESvaran SrIman nArAyaNan, he asked “Your highness! You need to give me another special boon, that is, you have to come and request me to grant you a boon which will be remembered by everyone” [In arumpadham, it is explained that, rudhra was performing a great yagya, and he was about to cut his head and place it as an offering. At that time vishNu appears and gives him many boons and rudhra finally asks one more boon in the end]; emperumAn agrees to that and during his krishNAvathAram, he goes to kailAsa, glorifies rudhra as [he] said in SrIharivamSam “namO gaNtAya karNAya“, asks him to bless his wife rukmiNi to give birth to nice offsprings; rudhra arrives there and says “kaLvA (Oh mischeivous lord)! When you come and do this during your incarnations which hide your supremacy, do you think that people will believe this?” Hiding his svAthanthriyam (independence) and standing as a parathanthran (dependent seeking a boon) is called mischief here. When a brAhmaNa heard krishNa‘s prayers to rudhra, he said “since emperumAn is not used to glorifying others, he does not even praise rudhra properly and his lips are stuttering like fish’s mouth due to his inexperience”. Unlike others, his tongue is not used to praising others as stated in periya thirumozhi 1.7.8 “nAththazhumba nAnmuganum ISanumAy muRaiyAl Eththa” (With great emotions, brahmA and rudhra praised [emperumAn] properly).

The mischief here is  – His taking a dependent position and praising others – this is explained further.

  • emmaiyum … thORRiya – During creation, did you not create these dhEvathAs and then only created animals etc?
  • iRaiva – they will call him “Oh lord!”.

Who are those persons who call him “lord”?

  • veLLERan nAnmugan indhiran vAnavar – Just like a king’s servants will come with their unique identities (uniform, stick etc) to serve the king, these dhEvathAs too, come with their unique identities (riding the bull, having four heads etc). This is also explained in thiruppaLLiyezhuchchi 6 “iraviyar maNinedum thErodum.
  • puL Urdhi kazhal paNindhu EththuvarE – Since these people cannot enter the quarters of sarvESvaran where he enjoys with periya pirAttiyAr, to bestow his presence when these dhEvathAs call out from this side of milk ocean, he will appear in his playground where he takes a stroll on his garuda’s shoulders.  dhEvathAs will wait for  him to appear and then praise his glories there.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.2.9 – kAkkum iyalvinan

Published by:

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

Full series >> Second Centum >> Second decad

Previous pAsuram

vishnu-navel-brahmaa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says “Since emperumAn has creation, sustenance and annihilation under his full control, he is supreme”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “In addition to sustenance, creation and annihilation are also under his control”.

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

காக்கும் இயல்வினன் கண்ண பெருமான்
சேர்க்கை செய்து தன் உந்தியுள்ளே
வாய்த்த திசை முகன் இந்திரன் வானவர்
ஆக்கினான் தெய்வ உலகுகளே

kAkkum iyalvinan kaNNa perumAn
sErkkai seydhu than undhiyuLLE
vAyththa thisai mugan indhiran vAanavar
AkkinAn theyva ulagugaLE

Listen

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

kAkkum iyalvinan – has “protecting (others)” as a natural quality
kaNNan – who is krishNa
perumAn – sarvESvaran (supreme lord)
sErkkai seydhu – (during annihilation, the unmanifest matter as said in “thama EkIbhavathi“) to merge
than undhi uLLE – inside his divine navel
vAyththa – fit (for creation)
thisai mugan – chathur muka (four headed) brahmA
indhiran – indhra
vAnavar – dhEvas
theyva ulagaugaL – their celestial worlds
AkkinAn – created them

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

sarvESvaran krishNa who has “protecting others” as a natural quality, lets the matter which is in unmanifest state without names/forms during annihilation to submerge in him; he subsequently creates brahmA, indhra, other dhEvathAs, the celestial worlds which are their habitats, inside his divine navel.

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.

  • sErkkai seydhu – “thama EkI bhavathi” (everything becomes unmanifest matter) is quoted.

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

  • kAkkum iyalvinan – As said in “na sampadhAm samAhArE”  (no one other than emperumAn has the talent to save/protect wealth), emperumAn is the one who has the action of protecting others as a natural aspect.
  • kaNNa perumAn – it is for this specific purpose of protecting (his devotees and earth), supreme lord  descended as krishNa
  • sErkkai seydhu – During annihilation, he submerges the visible material realm which is an effect (from the cause – primordial matter) into his body.
  • than … ulagugaLE – In the lotus flower in his divine navel, he creates brahmA and explains him the process of creation; brahmA who is most intelligent (and blessed) then creates indhra, the other dhEvathAs, their residences etc., in proper order/structure.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 67

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pAsuram 67

AchAriyargaL anaivarum munnAsariththa
AchAram thannai aRiyAdhAr – pEsuginRa
vArththaigaLaik kEttu maruLAdhE pUruvargaL
seerththa nilai thannai nenjE sEr.                                       67

Listen

Word by word meaning

maruLAdhE – Do not be shaken/confused by
vArththaigaLaik kEttu – hearing the words of
pEsuginRa – what is said by
aRiyAdhAr – those who have not learned about
AchAram thannai – the conduct
Asariththa – applied in practice
AchAriyargaL anaivarum – by all the pUrvAchAryas (preceptors)
mun – earlier;
nenjE – Oh mind!
sEr – reach the
seerththa – superior
nilai thannai – state of conduct
pUruvargaL – of the preceptors (pUrvAchAryas).

vyAkyAnam

Your highness divined in earlier pAsuram ‘gyAnam anuttAnam ivai nanRagavE udaiyanAna guruvai adaindhakkAl [upadhEsa raththina mAlai – 61]’, and ‘Ana adimaigaL seyy(um) annilaiyai [upadhESa raththina mAlai – 66]’, that only AchAryan is the means and destiny. (But) others are considering emperumAn only as means and destiny.

Between these two, what is the way – he (maNavALa mAmunigaL) talks to his mind, the means and goal mentioned in the two sentences of dhvayam would not stop without going up to the last stage (considering means and goal as AchAryan), so these are the words of those who do not know this.

As said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (in material world and in paramapadham), since gratefulness towards divine feet of AchAryan is present in the AthmA (until eternity – yAvadhAthmabhAvi) whether being here are there, and even after going there, one performs kainkaryam to Him as part of AchAryan’s happiness, considering that happiness as the goal.

So, he (maNavALa mAmunigaL) is saying, so do not become ignorant after listening to their words that are different, and do follow the conduct of precepts who remove the ignorance.

AchAryargaL anaivarum, etc. – There are – not just one or two, but – starting from SrI madhura kavigaL, nAthamunigaL, upto thiruvAimozhip piLLai are our AchAryas before us, who, for us who have come after them, to be able to follow, have as successive tradition (paramparA) followed the service to their AchAryan’s divine feet as their kainkaryam, and the AchAryan’s divine feet as the means as said in ‘pidiththAr pidiththAraip paRRi [thiruvAimozhi 6.10.11, and, iyal sARRu]’, and so they all have bestowed this to us in the same way, and they all also followed it as said in ‘AcharathIthyAchAra: [vyuthpathti – root]’ (AchAram is doing that in action) – consider such pure conduct that matches the knowledge gained;

acharyas_paramparai_gifChain of preceptors

aRiyAdhAr – Those who have not known this by going close to those AchAryas, as students and staying, learning, seeing, and hearing from the AchAryas.

pEsuginra vArththaigaLai – As said in ‘kURum samayangaL [rAmAnusa nURRanthAdhi – 46]’ (the other philosophies), having only formation of words (yukthi sAram), and without meanings, and of shallow knowledge, the words they say that occurred to their bad mind;

vArththaigaLaik kEttu maruLAdhE – So do not confuse yourself hearing their words that have no basis. They are the ones who would be like ‘Apaththaip pOkkik koLLugirOm enRu bhramiththu [SrI vachana bhUshaNam – 63](getting confused thinking they are getting rid of danger (and doing something that which creates danger), and would be ‘uthkrushtamAga bhramiththa [SrI vachana bhUshaNam – 213] (~thinking that they are of higher birth).

So their words also would be of confusion.

Since they are ‘kEttu aRiyAdhAr pEsuginRa varththaigaL(words of those who have not learned in aforementioned ways), such words would be such that they would create destruction of knowledge.

Unlike (will be) said in ‘pUruvAchAriyargaL bhOdham anuttAnangaL kURuvAr vArththaigaLaik koNdu neer thERi [upadhEsa raththina mAlai – 72]’ (learn as is from those who say according to what they learned from the preceptors), those others are not that way where it enlightens. So do not get confused and end up going in any which way by listening to those others;

pUruvargaL seerththa nilai thannai nenjE sEr – That is, being like madhurakavi AzhvAr, and having glorious history – that is our pUrvAchAryas; Oh mind! Be determined to think about their state (nishtai).

seermai – Glory of it is the glory shown in the ‘seerththa madhurakavi sey kalai [upadhEsa raththina mAlai – 26]’ (prabandham of glorious madhurakavi AzhvAr); (that is, about servitude to AchAryan).

nilai – is nishtai – that is, what is shown in the three words of thirumanthram that are SEshithvam (being the chief), SaraNyathvam (being the shelter), and prApyathvam (being the destiny) – instead of stopping these at the level of prathama parvam (first stage, that is emperumAn), inquiring and taking it to the level of charama parvam (ultimate stage, that is AchAryan) – the AchAryas‘ state of being in that ultimate state as per the meaning shown by those three words.

Oh mind! You are the instrument for me who am interested in that glorious state.  You get that state and keep to be within you.

Or, as said in ‘adai nenjamE’ (Oh mind! reach it), he (maNavALa mAmunigaL) is saying ‘aththai chenRu sEr’ (go and reach that (state)).

Like one would try to safe keep their artham (wealth) in mountains and caves, he (maNavALa mAmunigaL) is trying for his mind to keep the glorious state, his mind that would not get shaken up by the words of those other who have not learned from AchAryas, his mind that would not shake even if a mountain is shaken (malai kalanginAlum manam kalangAdhu).

By this, it establishes that glorious practices are what need to be done.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 66

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pAsuram 66

pinbazhagarAm perumAL seeyar perunthivaththil
anbadhuvum aRRu mikka AsaiyinAl – nampiLLaikku
Ana adimaigaL sey annilaiyai nannenjE
UnamaRa eppozhudhum Or.                                             66

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Word by word meaning

pinbazhagarAm perumAL seeyar – Disciple by the name pinbazhagiya perumAL jeeyar
aRRu – not having
anbadhuvum – any interest
perunthivaththil – in the big paramapadham (SrI vaikuNtam); (instead he got)
mikka AsaiyinAl – distinguished love
nampiLLaikku – for his AchAryan nampiLLai, and
sey – perfomed
Ana – appropriate
adimaigaL – kainkaryams (services) to him;
nannenjE – Oh the good mind!
Or – know and keep (in mind),
annilaiyai – that state
UnamaRa – without fail,
eppozhudhum – at all times.

vyAkyAnam

Your highness said ‘Arkkum annEr niRkai aridhAm [upadhEsa raththina mAlai – 65]’.

Asking his own mind whether there is not anyone for this, he (maNavALa mAmunigaL) says there IS one and so wants to show that and says to his mind to nurture this, starting the pAsuram with pinbazhagarAm perumAL seeyar’.

In the previous pAsuram he detailed about protection of svarUpam (AthmA’s nature), and protection of divine body (of AchAryan), in that he keeps for later, the part of AchAryan protecting the AthmA, and considers what is his favorite, that is about protecting AchAryan’s divine body, and shows rarity of disciple’s identity of that, as pinbazhagarAm perumAL seeyar’.

He is – a very dear disciple of his AchAryan lOkAchAryar that is nampiLLai, heard all the meanings from his AchAryan and as heard, he is interested only in the AchAryan as said in ‘ellAm vaguththa idamE [SrI vachana bhUshaNam – 453] (place of learning, etc., are all what is set for the disciple – that is, the divine feet of AchAryan), and without separating from him for even a second, and involved in doing services to him, such pinbazhagiyarAm perumAL seeyar.

Such disciple is complete in being so;

perunthivaththil anbu adhuvum aRRu – Not having interest in going to the ultimate abode (Sri vaikuNtam) that is described as ‘periya vAn [thiruvAimozhi – 6.10.11]’ (paramAkASam that is paramapadham (SrI vaikuNtam)), and as ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (to Sri vaikuNtam)), not having interest in such a place of limitless comfort;

that is, not having any interest in the place which is longed by everyone as said in ‘mAka vaikuntham kANbathaRku en manam Ega eNNum [thiruvAimozhi 9.3.7]’ (~ my mind is longing to see the big SrI vaikuNtam), and in ‘vAn ulagam theLindhE enRu eydhuvadhu [periya thirumozhi – 6.3.8]’ (when would I be able to reform and reach SrI vaikuNtam?);

he (pinbazhagiya perumAL jeeyar) would say ‘kuRuvEr parambina thirumukha maNdalaththil sEvaiyaiyum , suRRich chuzhaRRip parimARugiRa kainkaryaththaiyum vittu adiyEnukkup paramapadhaththukkup pOga ichchai irundhadhillaiyiRE [vArththA mAlai – 174]’ (~ I have not had the wish to go to paramapadham by leaving here the divine view of my AchAryan’s divine face having small drops of sweat (after he comes out taking bath in the river), and the service of fanning for him).

nampillai-pinbhazakiya-perumal-jeer-srirangampinbazhagiya perumAL jeeyar under the divine feet of nampiLLai – SrIrangam

In this way the affection of that place is lessened, and having more interest than that in this service is said as –

mikka AsaiyinAl nampiLLaikkAna adimaigaL sey – that is, as said in ‘thEsArum chichchan avan seer vadivai Asiyudan nOkkumavan [upadhEsa raththina mAlai – 65]’ (the disciple of greatness would take care with affection the divine body of AchAryan), all the love in that other place is all channeled into the matter of kainkaryams for his AchAryan nampiLLAi. So, for him that paramapadham would not be sweet.

nampiLLaikkAna adimaigaL sey annilaiyai – that is, the way in which he performed kainkaryams, in all the ways like fanning and other appropriate ones according to time and situation, as said in ‘ichchA prakruthi anuguNair upachArais sadhOchithai:’, that is, kainkaryams to his AchAryan nampiLLai who is always immersed in protecting this disciple’s AthmA, and who can issue token to go to paramapadham, and who is the matter set out for this disciple.

nannenjE – As said in ‘nannenjE namperumAn [thiruvAimozhi – 10.6.4]’ (Oh good mind! emperumAn would grace us), and in ‘nenjamE nallai nallai [thiruvAimozhi – 1.10.4]’ (~ Oh mind what you have done is good! good!), Oh the mind which is wishing for the charama parva nishtai (servitude to AchAryan)! Oh the mind that is affectionate of the distinguished ones’ knowledge and matching conduct! (i.e., ‘vilakshaNarudaiya gyAna anushtAnangaLil vAnchai [SrI vachana bhUshaNam – 244]’);

UnamaRa eppozhudum Or – In the same way at all the times continuously be thinking about that charama parva nishtai, that is servitude to AchAryan. Repeatedly doing kainkaryam is the instigated by the level of interest in it.

He (maNavALa mAmunigaL) is of the type who uses several times with interest, the words ‘annilaiyai [maNavALa mAmunigaL’s thiruvAimozhi nURRanthAdhi – 79]’ (~Athma belongs to emperumAn only, think about that state for a long time), and ‘thannilaiyai [maNavALa mAmunigaL’s Arththi prabandham – 11]’ (the state of vaduga nambi serving only emperumAnAr)

That is, the state of vaduga nambi (is his wish).

This state of maNavALa mAmunigaL on love for/of AchAryan is talked about by ones having wealthy knowledge who are in the state of ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’ (~ do not know any other god (than my AchAryan)), as mentioned in the pAsuram starting from ‘AzhvAr thirumagaLAr ANdAL [upadhESa raththina mAlai – 21]’, and up to talking about our jeeyar (maNavALa mAmunigaL), in the divine feet of thiruvAimozhip piLLai;

and my (piLLai lOkam jeeyar’s) parmAchAryan (AchArya’s AchArya – paravasthu pattarpirAn jIyar) who shines being in anthimOpAya nishtai (ultimate state – servitude to AchAryan), too, divined this in the same way.

In the pravESam (entry/introduction) to the vyAkyAnam of yathirAja vimSathi, appiLLai too divined this as ‘SEshithva, SaraNyathva, prApyathvangaL mUnRum piLLai vishyaththilE anusandhiththu, thadhEka nishtarAy ezhundharuLiyirukkiRa jeeyar’ (jeeyar (maNavALa mAmunigaL) is present with the thinking of (thiruvAimozhip) piLLai as having the qualities of being a head, shelter, and goal.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.8 – karuththil thEvum

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Full series >> Second Centum >> Second decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “since emperumAn performs creation, protection etc., through his mere will, he is the ISwara (supreme controller)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn is the only protector in all manners”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram – AzhwAr says “Since emperumAn has creation and protection under his full control, he is the ISwara (supreme controller)“.

pAsuram

கருத்தில் தேவும் எல்லாப் பொருளும்
வருத்தித்த மாயப் பிரான் அன்றி யாரே
திருத்தித் திண் நிலை மூவுலகும் தம்முள்
இருத்திக் காக்கும் இயல்வினரே?

karuththil thEvum ellap poruLum
varuththiththa mAyap pirAnai anRi ArE
thiruththith thiN Nilai mUvulagum thammuL
iruththik kAkkum iyalvinarE

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

karuththil – with his will/thoughts
thEvum – dhEvas (celestial beings)
ellAp poruLum – all beings such as manushya (humans) etc.
varuththiththa – created (to have their sustenance)
mAyam – one who is having spectacular abilities etc
pirAnai – ISwara
anRi – else
ArE – who is
mUvulagum – all worlds
thiN – strong
nilai – to have such state
thiruththi – reform (through eliminating undesirable aspects)
tham uL – in his thoughts
iruththi – firmly placing (them)
kAkkum – protecting
iyalvinar – (who is) having such nature?

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

Other than the spectacularly capable supreme emperumAn who created dhEvas and all other beings through his sankalpam, who else is having such nature to reform all worlds to such strong state and protect them by firmly placing them in his thoughts? emperumAn’s protective nature is emphasised.

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

  • karuththil … kAkkum – The spectacularly capable sarvESvaran out of his own will, creates all dhEvas and other beings; who else other than he, reforms the three worlds (sample for all worlds) to have a strong stable state, keeps them in himself (his mind) and aptly protects them? He protects as stated in SrIvishNu purANam 1.22.19 “nahi pAlana sAmarthyam ruthE sarvESvaram harim | …” (No one other than hari (vishNu) has the ability to protect – this is well known fact).
  • iyalvinarE – Who has this as true nature?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 65

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pAsuram 65

AchAryan chichchan Aruyiraip pENumavan
thEsArum chichchan avan seer vadivai – Asaiyudan
nOkkumavan ennum nuN aRivaik kEttu vaiththum
Arkkum annEr niRkai aRidhAm                                              65

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Word by word meaning

AchAryan – AchAryan
pENumavan – is the protector of
Ar – precious thing
uyirai – that is AthmA
chichchan – (Sishyan) – of his disciple;
thEsu – (thEjas) – the glorious
chichchan – disciple
nOkkumavan – protects
Asaiyudan – with love
avan – AchAryan’s
vadivai – divine body
seer Arum – of greatness;
kEttu vaiththum – even after knowing
ennum – such
nuN aRivai – key inner knowledge,
niRkai – staying in
annEr – that way
Arkkum – for anyone
aridhu Am – is rare.

vyAkyAnam

He (maNavALa mAmunigAL) divined in the last two pAsurams about how due to gratitude and due to love towards services to AchAryan would not let a disciple stay away from AchAryan; he divines in this pAsuram that by the relationship formed due to the aforementioned, how they take care of svarUpam and divine body respectively, and that even though this meaning is heard, doing that in practice is difficult to achieve.

AchAryan chichchan Aruyiraip pENumavan – AchAryan is – for the disciple to reach true goal, since he reforms the disciple to be in good ways which he does by way of giving knowledge, he by his advice is attentive at all times for protecting without any damage, the true nature of the disciple who got his blessings. Such is AchAryan.

thEsArum chichchan avan seer vadivai Asaiyudan nOkkumavan – Disciple is – one having the light of knowledge about true nature of self, based on training by AchAryan, and as said in ‘AchAryanaik kaNdAL pasiyan sORRaik kaNdARpolEyum [SrI vachana bhUshaNam – 244]’ (~when seeing AchAryan disciple should think like how a very hungry person does upon seeing food), and having AchAryan as his life support, nourishment, and enjoyment (thArakam, bhOshakam, bhOgyam) and everything, and since this is AchAryan’s final divine body which is very much liked by sarvESvaran, doing services to that auspicious divine body of AchAryan in suitable ways and be alert at all times for that, and with love be protecting that in such ways.

As said in ‘AchAryan sishyanudaiya svarUpaththaip pENak kadavan; Sishyan AchAryanudaiya dhEhaththaip pENak kadavan [SrI vachana bhUshaNam – 334]’ (~AchAryan shall nurture the true nature (svarUpam) of disciple; disciple shall nurture the divine body of AchAryan), and ‘iraNdum iruvarkkum svarUpamumAy bhagavath kainkaryamumAy irukkum [Sri vachana bhUshaNam – 335](~doing these will be according to their respective true nature, and doing so would be service to emperumAn),

and as said in ‘ippadi idhu iruvarkkum vyavasthithamAy irukkum [?]’ (in this way it would be the way for both of them in their respective ways),  is how two AchAryas have divined.

Asaiyudan nOkkum – is – As said in ‘AdhruthO apyarchayEdh gurum (should worship guru with love), and in ‘kurveetha paramAm bhakthim’ (do parama bhakthi), and in ‘SAnthO anasUyu: SradhdhAvAn [hAreetha smruthi]’ (he is being calm, without displeasure, and with faith),

driven by love, affection without any impurity – towards AchAryan’s divine body, doing services that are suitable for various times, and taking care of the divine body of AchAryan;

He too is being with disciple like said in ‘snigdhOhitha parassadhA’ (should always be kind and wishing well).

alavandharAchAryan – ALavandhAr

thirukoshtiyur-nambiSishyan – thirukkOshtiyUr nambi – who meditates on ALavandhAr‘s divine body

Ar uyir – this shows about the true nature (of AthmA) that is in the form of knowledge and blessings/joy (gyAnam, Anandham), which is loved like SrI kausthubham (jewel) by Isvaran, and as said in ‘angaNNaN uNda en Ar uyir [thiruvAimozhi 9.6.6]’ (krishNan’s lust towards my AthmA has made it lose its juice (as he drank it)), and since it is said ‘ahamannam [thaiththiriya upanishath]’ (I become food (for emperumAn to take us)), it is being of unlimited sweetness,

so the AthmA would be food and jewel to emperumAn.

seer vadivu by this it says – ‘nangen udalam kai vidAn [thiruvAimozhi 10.7.4]’ (is very fond of my divine body and will never give it up), and ‘kshaNE api thE yadhvirahOthi dhussaha: [sthOthra rathnam – 56]’ (which mAhans’ separation you cannot tolerate even for a second..),

and so it shows emperumAn’s great love (maiyal / vyAmOham) towards the matter He loves, such that he cannot be separated even for a second (from AchAryan’s divine body of this last birth)

In this way what are loved by Isvaran, that are, the divine body and the AthmA – those who nurture them that are loved by Isvaran, are the disciple and AchAryan respectively – is the core meaning that is heard through SAsthram and through good AchAryan’s talks; even after hearing about it –

Arkkum annEr niRkai aridhAm – even for those who are greatly knowledgeable, being enthusiastic about this rare conduct is rare. It is as said in ‘adhu sAla arumai uNdu’ (~ there is a lot of rarity in this).

kEttu vaiththum Arkkum annEr niRkai aridhAm – What is sweet to the ears can be heard and enjoyed is all there is to it; even for the knowledgeable ones who have knowledge of ‘I’ (about self), it is rare for them to follow in action the ways that are said in it.

So, what can be achieved without any effort by the grace of AchAryan, is rare to achieve through one’s own efforts.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 64

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

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pAsuram 64

than Ariyanukkuth thAn adimai seyvadhu avan
innAdu thannil irukkum nAL – annEr
aRindhum adhil Asai inRi AchAriyanaip
pirindhu irupAr Ar manamE pEsu.                           64

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Word by word meaning

thAn – Oneself, the disciple,
seyvadhu – shall do
adimai – services (kainkaryams)
than Ariyanukku – to one’s AchAryan
irukkum nAL – till the time
avan – that AchAryan
innAdu thannil – is present in this world;
aRindhum – even after knowing
annEr – this proper way,
Ar – who can be
Asai inRi – not having interest
adhil – in that kainkaryam
pirindhu iruppAr – and be away from
AchAriyanai – one’s AchAryan?
manamE – Oh mind!
pEsu – You find this and let me know.

vyAkyAnam

He (maNavALa mAmunigaL) says that if one thinks about the help of AchAryan as explained in the previous pAsuram, there is no reason for separating from him. If one realizes the service to be done to the true goal that is AchAryan, then too there is no reason for separating from him.

than Ariyanukkuth thAn adimai seyvadhu – That is, like feeding one’s mother and taking care of her (which is natural for the child), for AchAryan who is one’s own chief, be a disciple that belongs only to him, and reach one’s goal doing kainkaryam as per one’s true nature, which is, thinking  that doing kainkaryam and worshiping him is one’s life support, nourishment, and enjoyment (thArakam, bhOshakam, bhOgyam).

avan innAdu thannil irukkum nAL – It is during this time in this earth where due to emperumAn’s wish this AchAryan has incarnated with this divine body, that one should do kainkaryams.

In paramapadham everyone would be immersed in the experience and kainkaryams to emperumAn who is the head of nithyasUris who are ‘ayarvaRum amarargaL [thiruvAimozhi – 1.1.1]’ (nithyasUris who do not forget), and would go deeper into that.

So, when one is needed to live with support of other things in this world – in such a world when AchAryan is present, when AchAryan gets the kainkaryam by way of small things, and by the faculties of one’s body.

It is said, ‘ney amar innadisil nichchal pAlodu mEveerO [thiruvAimozhi 6.8.2]’ (would you be around me and eat the porridge of ghee, and with milk everyday), and ‘kurukkaLukku anukUlarAi [periyAzhvAr thirumozhi 4.4.2]’ (be amicable to do kainkaryam to AchAryan).

If AchAryan ascends to the other world, whom will the disciple serve?

nanjeeyar said ‘ennaip pOl vAypugum sORRaip paRi kodAdhE’ [Like me, who lost the rice which was ready to enter the mouth; nanjeeyar lost his AchAryan bhattar quite early in his life].

annEr aRindhum adhil Asai inRi – Even after knowing the proper way through the words of SAsthrams, and from the advise of one’s own AchAryan, even after knowing about the current state of having the place and time that are suitable for being a servant, and of having the AchAryan – instead of getting involved in that –

adhil Asai inRi – in such a way when having the AchArya kainkaryam that is set for you – but not having interest in it, and due to that reason, who would separate from him and live?

AchAryas who have such a state where they would not live when not getting the experience of emperumAn even for a second – who among the dependents of an Acharyan would separate from AchAryan?

There may be some who separate from him when not knowing the proper way, but among those who understand the proper ways, there would not be any one who would separate from him.

Even if there are those who separate from Isvaran, it would be rare to see any knowledgeable one who separate from AchAryan.

Who would sustain themselves when separating from AchAryan who make him realize the connection with emperumAn which, one had not realized from time immemorial, who created the taste of kainkaryam and accepted his kainkaryam by keeping him with him?

Where to search for them? There is no one like that among those having intelligence.

manamE pEsu – Oh mind which would not sustain by anything other than AchArya kainkaryam!

If there are such people, you search and tell me if you can.

His (maNavALa mAmunigaL’s) divine mind is like he said in ‘ethirAsA ennALum unthanakkE AtkoL ugandhu [Arththi prabandham – 11]’ (~ Oh yathirAja! Please accept me to be for you only always). So he says that there is none that his divine mind knows who would separate from AchAryan.

pillailokacharyar-nayanar-thiruvaimozhipillai-mamunigalmaNavALa mAmunigaL, with AchAryas

This is what they divine as ‘pAdharEkAsamar pirigaiyAlE avaridaththil parivAlE thiruvuLLaththil parivu thORRa aruLichcheydhu aruLinadhu [?](due to the separation of one who is like the lines of the feet, due to love towards him he said this with such love). After that, it seems he said ‘endhai ethirAsA indhath thani iruppil enthAyanthannai ini neekkik kandhAdai aNNanaip pOl kaNkarichchal uNdAkki, vandhArenai nOkkuvAy [?]’.

So, by this pAsuram it is said that those who are subservient to their AchAryan, that is those who consider their kainkaryam to AchAryan as their life support, nourishment, and enjoyment would not separate from him.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.7 – paLLi Alilai

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

Full series >> Second Centum >> Second decad

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

archived in http://divyaprabandham.koyil.org

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