Daily Archives: March 17, 2016

pUrva dhinacharyA – 3

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SlOkam 3

 

Sudha nidhimiva svairasveekruthothagraha vigraham |
Prasannarka pratheekasa prakasa pariveshtitham ||

Word to word meaning

  • svaira sweekrutha ugra vigraham – beautiful body which he himself
    desired to accept,
  • sudhanidhi miva (sthitham) – appears in white color like milky
    ocean,
  • prasanna arkka pratheekasa prakasa pariveshtitham – Mamunigal is like
    lustrous Sun which can be experienced by physical eye without getting
    disillusioned….

Commentary

There is a saying that a disciple has to meditate Acharya’s Divya Mangala Vigraha from feet to head and a disciple must have interest in prostrating the Divya Mangala Vigraha of Acharya. Accordingly, Erumbiappa narrates the Divya Mangala Vigraha of Manavala Mamunigal. Since, Mamunigal is the
avatara of Tiruvananthalwan, whose body is exceedingly white, he himself assumed the pure white Divya Mangala Vigraha like that of milky ocean. Since milky ocean is not exceedingly bright, the sun is compared to the Tejas of Divya Mangala Vigraha of Mammunigal. Since the Sun’s light is furious and scorching, to erase that, the word prasanna is added as an adjective to Sun. prasanna means clear and refreshing. Thus, a Sun emerges, that light is like Mamunigal surrounded
– in a rhetorical figure (abutha uvamai) it is said.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-3/

archived in http://divyaprabandham.koyil.org

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pUrva dhinacharyA – 2

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SlOkam 2

Mayi pravisati sriman mandiram rangasayinaha |
Padyuhu padambujam drashtum aayantha avidurathaha ||

Introduction

Having done mangalam, with a view to describe how his Acharya Mamunigal showered blessings on him, he considered his main goal of life was to hear his hymns and prostrate before him, which will eventually eradicate all the troubles of samsara. Since a disciple has to praise his Acharya in his presence, the author succinctly puts forth the gist of Mamunigal’s daily activities from this Sloka ‘Mayi Pravisati’ to Sloka (13) ‘Anaspadam”,

Word to word meaning

  • Sriman – possessor of wealth of kainkarya [Servitude to Lord] –
    Manavala Mamunigale!
  • Rangasayinaha – Periya Perumal, reclining in Srirangam,
  • Mandiram – about the temple,
  • Mayi – adeyen,
  • Pravisati – while entering,
  • Padyuhu – of Periya Perumal, Jagathpathi,
  • Padambujam – lotus like feet,
  • Drastum – to worship,
  • Avidurathaha – near,
  • Aayantham – reaching (the end of this sentence is inthe 12th Sloka . Like this, the following Slokas to be added).

Commentary

Without separating the word Sriman and Mandiram, the word Srimath can be used for the adjective to Mandiram. Thus, it conveys Srirangam Temple is a right place to do kainkaryam, which is the wealth. Erumbiappa says “I had an intention to have darshan of Perumal first ahead of visiting Mamunigal. But when I entered the temple to worship Perumal, who is actually not much important in comparison’s to one’s Acharya, to my surprise Mamunigal was standing adjacent to me to worship the feet of Perumal. Hence, with the grace of Acharya, to whom I accorded a lesser importance thereby earned the sin, I am cleansed by the fact that he was standing adjacent to me”. Sri U.Ve.Anna Appangar Swami in his commentary says that Acharya is superior to God, to whom Erumbiappa desired to worship and Acharya appeared before him, reminds him of the wood
cutter, who cuts the trees lives with its earnings, wanders in search of wood and unexpectedly finds the treasure. Manavala Mamunigal, who thinks that doing service at the feet of Sri Ramanuja is purushartha and Sri Ramanuja’s holy feet, is the means for the same. With that confidence, Mamunigal worships Periya Perumal in the temple and does mangalasasanam, and not for his own purushartha by doing prapatti. The Sastra says that a Paramaikanthi should be as follows: one, who equally thought of (1) other Gods, (2) the objects of sense etc., (3) bhakti as a
means, (4) God as a means and Perumal is the Chief, to whom one has to attain fruition by doing mangalasasanam. Since Mamunigal possesses all these traits, he is called a Paramaikanthi.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-2/

archived in http://divyaprabandham.koyil.org

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pUrva dhinacharyA – 1

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SlOkam 1

Anke Kavera kanyayas thunge bhuvana mangale |
Range damni sukhaseenam vande varavaramunim ||

Word to word meaning

  • Tunge – greater
  • Bhuvanamangale- for the welfare of the people of the world
  • Kaverakanyaya – in the midst of Kaveri river
  • Range Dhamne – the Divya Desa of Srirangam,
  • Sukhaseenam -without any hindrance peacefully staying,
  • Varavaram – named on par with Alagiya Manavala Perumal’s image, generosity, inherent quality,
  • Munim – Manavala Mamunigal, who pronounces that Acharya is the Chief,
  • Vande – I prostrate him.

Commentary

The word ‘Mangalam’ etymologically means attaining the goal and grammatically denotes the means for the same. The word ‘Mangalam’ applies in both places of Kaveri River and the Divya Desa Srirangam. The word ‘Rangam’ means that it creates love of Lord Ranganatha. Sukhaseenam – indicates that after the avatara of Mamunigal, there is no trouble by Muslims etc. It means that there is no danger faced during Mamunigal’s period, as was held in Sri Ramanuja’s period by Saivaites, or Pillai Lokacharya and Vedanta Desika’s period by Muslims. The word ‘vande’ per its etymology (in samskritham) mean ‘Vadi – Abhivadana Stuty’, means the worship by falling flat on the ground to display respect as well as rendering Stotra. These two will not occur without remembering Mamunigal, by substance gives the thought, the mangalams will bring all
auspiciousness to our mind, words and deeds.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/05/purva-dhinacharya-tamil-1/

archived in http://divyaprabandham.koyil.org

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

SrI varavaramuni dhinacharyA – Introduction

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(Introduction) In this Sloka, Devaraja Guru, also known as Sri Varavara Muni Dasa, worshipping his Acharya Mamunigal, prays to complete this Stotra without any hindrance. As per Sastras, a Guru is considered as an Avatara of Sriman Narayana and a disciple must always chant his name; should always be at Guru’s disposal; show utmost devotion; love all that he loves; express grief when the Guru is struck with grief; must reminisce Guru’s names and attributes; just like a devotee to celestial God and just like a servant to King, the disciple should be obedient to Acharya and do all services with reverence. It is the bounden duty of a disciple that he takes pride in becoming his disciple, to follow Acharya’s footprints, think, hear and propagate his attributes to others. Erumbiappa was well aware of these tenets for a disciple. He was not content despite composing Sathakam, Kavyam, Chambu and other works on Mamunigal. Sastra says that one has to describe the Acharya’s daily routine activities. Having belief in Sastras with Acharya bhakti, Erumbiappa began to write the daily rituals of Mamunigal and prays for its successful completion.

This work reveals the qualities of knowledge, daily activities and absence of worldly desires of Mamunigal, who purifies the entire Ghosti by his presence. This work also purifies the groups of Sri Vaishnavas, who practices satva guna, when they take Tadheeyaradhana by reciting this Stotra before taking food. It is believed that in a big gathering of Tadheeyaradhana, if there are some  people with lesser knowledge and traditional practices, it degrades the purity of the place and Mamunigal is known for sanctifying all and also the place. Hence, this Stotra is called Panktipavanam, that which sanctifies the ghosti.

Translation by Dr M Varadarajan

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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thiruvAimozhi – 2.5.2 – thiru udambu

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Full series >> Second Centum >> Fifth decad

Previous pAsuram

srinivasa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “SrI mahAlakshmi et al fully depend on sarvESvaran resting on him; such sarvESvaran came, united with me with all his limbs and hence became luminous”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the aujjvalyam (radiance) of emperumAn who has such beautiful limbs (as explained in previous pAsuram) and who gives his limbs as the abode for brahmA, rudhra et al like he is doing to SrI mahAlakshmi.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram – AzhwAr, after explaining how emperumAn became radiant after uniting with him, says “He who sustains brahmA, ISAna (rudhra) by giving his body as resting place for them, is sustaining himself by having my body as his (resting place)”.

pAsuram

திரு உடம்பு வான் சுடர் செந்தாமரை கண் கை கமலம்
திரு இடமே மார்வம் அயன் இடமே கொப்பூழ்
ஒருவு இடமும் எந்தை பெருமாற்கு அரனே ஓ
ஒருவு இடம் ஒன்று இன்றி என்னுள் கலந்தானுக்கே

thiru udambu vAn sudar sendhAmarai kaN kai kamalam
thiru idamE mArvam ayan idamE koppUzh
oru idamum endhai perumARku aranE O
oruvidam onRu inRi ennuL kalandhAnukkE

Listen

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

oru(vu) idam onRu inRi – without leaving anything
en uL – inside me
kalandhAnukku – one who united
endhai perumARku – lord of my clan
thiru – laudable
udambu – body/form
vAn sudar – in the colour of Adhithya (sun)
kaN kai kamalam – divine hands and divine eyes
sem – reddish
thAmarai – fresh like a lotus
mArvam – divine chest
thiru idamE – the abode of SrI mahAlakshmi
koppUzh – navel
ayan – for brahmA
idamE – abode
oruvu idam – the other part
aranE – is rudhra himself
Oh! – how amazing!

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

The laudable form of emperumAn who is the lord of my clan, without leaving anything, came inside me and united with me, has sun-like complexion; his divine hands and eyes are reddish and fresh like lotus flower; his divine chest is the abode of SrI mahAlakshmi; his navel is the abode of brahmA; his other part is rudhra himself; how amazing is this!

It is to be understood that – just like acquiring bodily radiance and part-by-part radiance after uniting with AzhwAr, emperumAn also acquired radiance for his nithya vibhUthi [paramapadham – indicated by SrI mahAlakshmi] and leelA vibhUthi [samsAram – indicated by brahmA, rudhra].

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

  • thiru udambu vAn sudarAzhwAr is saying this based on his observation when emperumAn  embraced him. Unlike those who say that the supreme lord has no physical body, no wealth/control, AzhwAr who is a most-trustworthy person, says “thiru udambu vAn sudar” (explaining his divine body and opulence). nanjIyar (realising bhattar’s great efforts to transform him) mercifully said “Many engage in sinning by saying that the lord is formless, attribute-less; what a great favour SrI ranganAtha has done (through parASara bhattar) by making sure that I no longer listen to those people!” [When authenticity of AzhwAr is questioned] bhagavAn divinely blessed AzhwAr with pristine knowledge and bhagavAn’s form is that which mesmerises AzhwAr. As explained in SrI vishNu purANam 6.5.84 “ichchAgruhIthAbhimathOrudhEha:” (many forms assumed by bhagavAn out of his own desire) – his forms are most dear to himself. To those he values/respects (devotees/gyAnis), he presents his divine forms only, as said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasvabhUthasthu …” (this embrace given to hanuman (by SrI rAma) is equivalent to giving all of himself).
  • vAn sudar – Originally radiant divine form acquired more radiance due to uniting with AzhwAr. It is not like just shining outside and dull inside; it is like thick/dense ghee (which is fully made of ghee) – having abundance of radiance inside and out. As explained in
    SrI vishNu purANam 1.9.63 “thEjasAm rAsimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies). While bhagavAn‘s divine body is made of panchaSakthi (pancha upanishadh – divine matter – paramEshti, pumAn, visvam, nivruththi, Sarvam), here he is glorified as shAdguNya vigrahan (divine form made of 6 qualities), to highlight that his qualities are well-revealed in his divine form.
  • sem thAmaraik kaN – Being blessed with divine eyes, AzhwAr speaking with his teeth chattering (due to that cool vision).
  • kai kamalam – As said in hari vamSam “…karENa mrudhunA…” (with the tender hand), the hands which embraced. Why is AzhwAr being repetitive? One who is an expert in stringing pearls, will do it in many different ways. Similarly AzhwAr too is enjoying emperumAn in different ways. [When one feels cold, automatically the other person would embrace to give warmth – so, emperumAn embraces AzhwAr seeing his teeth chattering].
  • thiru idamE mArvam – the place where AzhwAr is embraced by emperumAn with his hand is his chest – the abode of periya pirAttiyAr (SrI mahAlakshmi).
  • ayanidamE koppUzh – brahmA who is the creator of the 14 layered planetary system has emperumAn‘s navel as his abode.
  • oruvidamum endhai perumARku aranE – Instead of saying Oridam (one place), AzhwAr said oruvidam (oruvu – leaving/separating) – a place which is separated. The place which is not fit for my lord will be the abode of rudhra. Since it is the part where rudhra, who is a thAmasa dhEvathA (a deity in the mode of ignorance) is, AzhwAr is saying it in a manner which indicates that he does not care for his abode.
  • oru idam onRu inRi ennuL kalandhAnukkE – When uniting with me, he united without leaving any part.
  • O [as in araNEyO] – Before, AzhwAr was amazed at emperumAn‘s SilaguNam (simplicity) in giving a part of his body to periya pirAttiyAr (SrI mahAlakshmi) who fully exists for him and for those dhEvathAs like brahma, rudhra who are focused on worldly aspects. But after seeing emperumAn giving himself to AzhwAr, AzhwAr becomes even more amazed and thinks that emperumAn’s previous action of giving his limbs to brahmA, rudhra is like supremacy, when compared with him giving his body to AzhwAr (which is the top most manifestation of his simplicity).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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