Daily Archives: March 20, 2016

pUrva dhinacharyA – 12 and 13

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SlOkams 12 and 13

Bhavanthameva neerandram pasyan vasyena chethasa |
Mune varavara swamin muhursthvameva keerthayan ||

Thvadanya vishayasparsa vimukhairakhilendriyaihi |
Bhaveyam Bhava dukhkhanam asahyana manaspadam ||

Word to word meaning

  • Swamin  varavara –  To me, who is the property of yours, Mamunigale!
  • Mune  – As a Chief, a sage with great soul, who is showing kindness by thinking the means of accepting me,
  • Bhavanthameva  – Only your goodself, who is complete in the attributes of the beauty of Divya Mangala Vigraha, inherent quality of simplicity,
  • neerandram  – uninterruptedly,
  • pasyan  – looking,
  • vasyena chethasa  – with my controlled mind for your grace,
  • thvameva – to praise your goodself,
  • muhuhu – frequently,
  • keerthayan  – praising, (aham – myself),
  • Thvadanya vishayasparsa vimukhai – not seeing worldly matters other than your goodself, akhilendriyaihi – organs of perception like skin (thvach), tongue (rasana), eyes (chakshus), ear (karna) and nose (grana), and organs of action like mouth (vak) etc.
  • asahyanam –   not bearable with this,
  • bhava dukhkhanam  – the grief that emerges due to birth,
  • anaspadam – not subjected,
  • bhaveyam  -being.

Commentary

In these two Slokas, Erumbiappa prays Mamunigal that hereafter, he should not suffer with the fear of birth which emerged due to sense organs that yielded to mundane matter till now, as he was uninterruptedly worshipping the Acharya, praising him and directed his sense organs in the matter of Acharya only which qualified him for the salvation, moksha. Here, in the words ‘pa­syan’, ‘keerthayan’ the suffix in two places denote the meaning of respective causes i.e. looking and praying. With these words, the words bhavathukhkhanam anaspadam bhaveyam in next Sloka is to be added. Since  the meaning for suffix in the word bhaveyam is prayer, Erumbiappa says that by looking at Mamunigal, by praising him and by directing all sense organs towards Mamunigal, all these became eligible for liberation, and he prays Mamunigal to shower grace towards him to save him from the grief of samsara forever. It is to be noted that since the darsan of Acharya and praising him is the traditional cause which will erase the disciple’s suffering in samsara, he always look for Acharya, praise him which creates affection in the mind of Lord and eventually that will liberate the disciple.

Having said that all sense organs which are opposing to the other worldly matters, one can guess that they are bound to pray Mamunigal. The sense organs are always in the nature of indulging in something or other. Hence, for the sense organs the matter is Mamunigal.  Thus, Erumbiappa prays Mamunigal that all his sense organs be in constant favor of Mamunigal. Hence, he is eligible for liberation. Since it will not direct them in the world matters, the grief in birth is also negated. For which, Mamunigal has to shower his blessings. Shandilya Smrithi, Bharadwaja Parishistam and other Dharma Sastra texts say that the   organs of perception like skin (thvak), tongue (rasana), eyes (chakshus), ear (karna) and nose (grana), and organs of action like mouth (vak) etc. must be utilized in the service of Bhagavatas and Bhagavan.

Till now, the preface of this text is explained. Further, the following five parts i.e. accession (abhigamanam), application (upadanam), offerings (ejjay), studying the veda (swadhyayam), self concentration (yogam) to be done is particularly explained except ejjay. The word abhigamanam means to worship the Lord going ahead.  This is explained in Sloka 2 wherein Mamunigal was visiting the temple to worship the Chief of world Alagiya Manavalan. The word upadanam means to collect things that are to be submitted to the Lord.  This is explained in Sloka 11 wherein the soul is subservient to the Lord and attaining Him is the benefit of the soul and hence Mamunigal who accepted Erumbiappa, is to be accepted by the Lord to do service.  The word swadhyayam means to study Veda Mantras. This is explained in the Sloka 9, as Mamunigal’s lips always pronounce the Dvaya Mantra, which is great Mantra among Veda Mantras. The word yogam means to concentrate in the matter of Bhagavan, which is explained in the Sloka 9.  The real meaning of Dvaya Mantra which speaks about Goddess and the Lord or Bhagavat Ramanuja is being meditated by Mamunigal. In this way, among the five parts, the four parts are explained.  Hence, this preface is in short to explain the text. It is to be noted that the Sage Bharadwaja says that visiting the temple to worship the Lord, collecting things that are to be submitted to the Lord, study the Veda Mantras, concentrating the matter on Bhagavan – all these five parts are important to spend good time in life.

With this the introduction part of the text Dinacharya is ended.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-12-13/

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pUrva dhinacharyA – 11

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SlOkam 11

Atmalabhath param kinchith anyan nastheethi nischayath |
Angikarthumiva praptham akinchanamimam janam ||

Word to word meaning

  • Atmalabhath – for the Supreme,  who concerns more than in making
  • jivatma (soul) as his servant and attaining him,
  • anyath kinchith – other than that, param
  • nasthi – not much great benefit,
  • ethi nischayath – such constant thinking,
  • akinchanam – there are no good qualities which are the cause for accepting,
  • imam janam – in turn I am full of bad qualities which are to be erased,
  • Angikarthum – by rectifying my mistakes and to be a servant to Sriman Narayana,
  • praptham iva   – like  your goodself visiting when it was not expected…….

Commentary

As mentioned in earlier Sloka about the smile, benign look and sweet words, I guess for my sake, he visits the temple when I visit. He says that his association with Mamunigal is not natural. The word jana means He was born, akinchanaha means He has no character. Imam means He is the possessor of all mistakes. The meaning is based on musical sound for this word imam. Thus, Erumbiappa despised himself for being an additional weight to the earth by consuming the food and found his birth to be useless, never corrected himself and never attempted to develop good character. He was in deep awe for Mamunigal’s great grace in safeguarding him despite his inferiority.  Hence, in the word ‘praptamiva’,’ iva’ denotes not the simile, but it means conjecture.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-11/

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pUrva dhinacharyA – 10

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SlOkam 10

Smayamana mukhambhojam dayamana druganchalam |
Mayi prasada pravanam madhurodara bhashanam ||

Word to word meaning

  • Smayamana mukhambhojam  – Mamunigal, who has lotus like face always sporting a smile,
  • dayamana druganchalam  – with an elated benign look with grace,
  • Mayi  – to me who failed to notice Mamunigal all these days,
  • prasada pravanam  – one who  accepts to shower grace,
  • madhurodara bhashanam  – one whose words are with deep meaning and soothing to hear….

Commentary

In this Sloka, Acharya Erumbiappa narrates Mamunigal’s grace towards him by inference on the three actions of his indwelling smile of lips, along with a benign look and combined with sweet words. By this, Erumbiappa feels that Mamunigal smiles sweetly since he knows that the continuous meditation of the meaning of Dvaya would benefit him by fetching salvation. Apart from that, his smile reflects his sweet words. Mahans sport their happiness by a smile and then speak. The word daya means to feel the pain of others who are in trouble. Here the cause for Mamunigal’s sorrow is that he attained happiness by meditating the meaning of Dvaya, whereas the people of the world are not attaining and they are suffering in the cycle of birth. Apart from this, the reason is as informed earlier that his words are also sweet. Acharyas speak sweet words to their disciples. Happiness and kindness are important dharmas to practice. Sage Bharadwaja says that truth, purity, kindness, non-aversion, forbearance and happiness are important dharmas to be possessed by all people. There is another meaning for the words Mayi prasada pravanam that Erumbiappa was guilty of deliberately overlooking Mamunigal earlier and now realized his folly sought Mamunigal with great devotion. Medhathithi, a learned commentator of Manusmriti says that one has to speak soothing words to hear. Sage Shandilya also says that one has to speak words with deep meaning.  Here ‘deep meaning’ means that any word one speaks should have attention to the detail of the deep meaning of Dvaya.

Translation by Dr M Varadarajan

Source:  http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-10/

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pUrva dhinacharyA – 9

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SlOkam 9

Mantra ratna anusanthana santhatha spurithadharam |
Tadartha tattva nityana sannadhdha pulakothkamam ||

Word to word meaning

  • Mantra ratna anusanthana santhatha spurithadharam  –  His lips are  gently shaking always because he keeps pronouncing Dvaya, the crowning jewel among Mantras,
  • Tadartha tattva nityana sannadhdha pulakothkamam – Pulsating by thoroughly meditating the true meaning of Dvaya Mantra….

Commentary

In this Sloka, he describes the beauty of lips. Dvaya Mantra is as follows: Sriman Narayana Charanow Saranam Prapadhye / Srimathe Narayanaya Namaha //.  This is of a greater glory than Tirumantra – Om Namo Narayanaya, Moola Mantra is called Mantra Rajam and this is called Mantra Ratnam. Mantra Ratnam means that among the Mantras, this is a crowning jewel.

It is to be noted that Sage Parasara informs Narada as follows: Among the Mantras, this is the greatest mantra. Among the secrets, this is the greatest secret. Very quickly it will cross the ocean of birth. This will clarify the doubts that arise in Tirumantra. All sins will be wiped out. This Saranagati Mantra creates all prosperity and welfare. Hence this is called Mantra Ratna. Anusanthanam means slowly pronouncing.  Always Mamunigal keeps pronouncing Dvaya Mantra and hence his lips always shiver gently. Sage Parasara says that till our soul departs from the body, one has to pronounce Dvaya Mantra repeatedly. Since pronouncing the Mantra slowly, it is learnt that the Mantra should be safeguarded without hearing to others as codified in Sastra and Mamunigal takes due care.

Since pronouncing the Mantra without being aware of its meaning is not appropriate for adhikaris, it is stated that Mamunigal keeps pronouncing the Mantra with its meanings. The meaning of Dvaya is to seek the refuge of the Lord, accompanied with Goddess.  Further the truth is – due to the recommendation of Goddess and with Her help the emergence of attributes like vatsalya, in Sriman Narayana along with His Divya Mangala Vigraha and his holy feet constitute the holy combination. The word nityana means uninterruptedly thinking. The devotees of Lord, who uninterruptedly thought of the above truths will always be in bliss. Likewise Mamunigal experienced the same here. By thinking of Dvaya Mantra and its meaning, is actually prapatti and that prapatti is to be done for a single time and need not repeat. Though for the liberation, one can do prapatti for a single time, but for spending good time as well as experiencing the meanings of that Mantra uninterruptedly, it can be repeated. Hence Mamunigal keeps chanting it.

There is another method of giving the meaning for the word thathartha tattva nityanam. Periya Vachchan Pillai, a great commentator says as follows: Vishnu is Chief, who accepts the kainkarya of a devotee. His Divya Mangala Vigraha is manifested with several good attributes and Nammalvar called Sri Satari represents His feet, and Sri Ramanuja is manifested as the feet of Nammalvar. The word Guru applies to Sri Ramanuja only and not for anybody.  Accordingly, Sri Ramanuja is the meaning for the word  Charana in Dvaya Mantra – Sriman Narayana Charanow Saranam This is the meaning of thathartha tattvam. This means that the feet of Sriman Narayana is not of the Lord, but of Sri Bhagavath Ramanuja’s feet, which is the true purport of Dvaya Mantra.

Mamunigal is a devotee of Sri Ramanuja and considered his feet are to be thought of repeatedly, and this interpretation is more glorious compared to earlier meaning of Dvaya. In Sloka 12, Acharya Erumbiappa says that he desired to see Mamunigal who experienced the meditation of Dvaya and its meaning as notified in Vishnu Tattva.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-9/

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pUrva dhinacharyA – 8

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SlOkam 8

Kasmeera kesara sthoma kadara snigtha rochisha |
Kowseyena samindhanam skanda moolavalambina ||

Word to word meaning

  • Kasmeera kesara sthoma kadara snigtha rochisha  – Like assembly of saffron, red coloured with gleaming light,
  • skanda moolavalambina  – adorned in the arms,
  • Kowseyena  -by silk garment,
  • samindhanam  – appears more brightly…….

Commentary

Recalling narration about Mamunigal’s arms that were adorned with mark (tirumankappu) and silk garment, Erumbiappa narrates the same in this Sloka. Here, it is stated that he has adorned the silk cloth as upper garment. It is proclaimed that generally all Brahamins in the four Ashrams i.e. Brahmachari, house holder (Grahastha), Saint and religious hermit (vanaprasthan) can put on silk garments. It is to be noted that Sage Parasara says that Brahmins must wear the sacred thread, tuft, mark on forehead (thirumankappu), lotus beads garland and silk cloth. In this context, the need for upper garment is negated for non-vaishnava saints and not about the Srivaishnavas.  Hence the upper garment is for Mamunigal. Sage Chandilya says that the upper garment should not be put on while encircling the temple, performing puja to Devas, doing homam and prostrating before Acharya and Perumal. Here, the upper garment is in the colour of red, which is acceptable for saints.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-8/

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pUrva dhinacharyA –7

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SlOkam 7

Ambhoja beejamalabhihi abhijatha bhujantharam |
Urdhva pundraihi upachchishtam uchisthana lakshanaihi ||

Word to word meaning

  •  Ambhoja beejamalabhihi  – by arranging the garland with the lotus bead,
  • abhijatha bhujantharam – adorned in the beautiful arms and chest,
  • uchisthana lakshanaihi  – in the places of liver, gap between each other as codified in the Sastra,
  • Urdhva pundraihi  – the mark (tirumankappu) from downward to upward, suitably done…..

Commentary

Having narrated about the chest, arms, the sacred thread, Erumbiappa narrates about the garland made of lotus beads which is adorned  over the chest  and the sacred tirumankappu.  It is to be remembered that according to Sage Bharadwaja  one has to wear sacred garland made out of lotus bead, to stamp  the symbol of conch (Sanka) and the Discus (Chakra) on the shoulders and  name oneself as either Vishnu’s various names or His devotees names. Sage Parasara says that a Brahmin must wear sacred thread, keep a tuft, wear the holy mark on forehead (tirumankappau), put on garland made out of lotus bead and silk cloth.  If not lotus bead garland, one can add Tulasi garland and different coloured ceremonial garland made out of silk.  It is also to be remembered that Brahma Purana says that one has to adorn the garland made out of black thulasi stump, silk pavithras, garland made out of lotus bead to the Lord and as His Prasad,  one has to put them all.

Regarding mark (tirumankappu), Sri Pancharathra Parasara Samhitha says that a Brahmin must adorn tirumankappu as follows: in the base of the nose an inch length line and in the centre of the forehead there should be one and half inch  space between the lines  on both sides and the  side line should be one inch  thick. Padma Purana states that starting from the base of the nose; the face mark should be worn upto the forehead of white clay.  From the centre of the eye-brows there should be space between the lines and the space, about two inches and the two lines must be an inch thick each. Parasara Samhitha underlines that pure white clay must be brought from a Vishnu Kshetra, consecrated with Tirumantra and then adorn the sacred tirumankappu with that clay on the face and other places beginning from head in twelve places. Erumbiappa by mentioning tirumankappu implies Srichurnam also.  One can also notice that Parasara says that the Srichurnam made out of turmeric, which is liked by Goddess Sridevi,  must be applied in the space between the white clay marks.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-7/

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SrIvaikuNta gadhyam – pravESam

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paramapadhanathan

Let us now look at SrI periyavAchchAn piLLai‘s pravESam (introduction) for SrIvaikuNta gadhyam.

bhAshyakArar (another name of SrI rAmAnuja which means the author of SrI bhAshyam which is a detailed commentary for vEdha vyAsa’s brahma sUthram) feels that the meanings that sprang from his heart should not remain as the shadow of a palm tree (the shadow of a palm tree would give shelter only to the palm trunk and not to anyone else) but should be useful to humanity-at-large like the shadow of a kalpakatharu (a type of tree whose shadow covers a wide area and fulfills the wishes of those who pray under it). Hence, he acts as a pravarthakar (one who engages in doing something) to show the path as well as the fruit of attaining the path in SrIvaikuNta gadhyam. In SaraNAgathi gadhyam he prays to bhagavAn in general (not to any particular form of bhagavAn) about his wishes. In SrIranga gadhyam, he prays to SrIrangam periya perumAL who is the epitome of saulabhyam (easy to approach and attain) about his wishes. In SrIvaikuNta gadhyam, he discourses about SrIvaikuNtanAthan (lord of SrIvaikuNtam) to others.

periyavAchchAn piLLai digresses a bit at this stage to explain why SrI rAmAnuja emphasised on bhakthi mArgam (path of devotion) to attain bhagavAn in his SrIbhAshyam whereas he emphasises on SaraNagathi (surrendering) in gadhya thrayam. When bhagavadh rAmAnuja wrote SrIbhAshyam, there were many branches of sanAthana dharmam (traditional customs), each with its own followers. There was a sect which said that there is nothing called as vEdha (the four vEdhas, rig, yajur, sAma and atharvaNa) and not practicing any dharmam is the path to attain liberation (this sect is called as chAruvAka matham, a belief of smart talking). There was another sect which said that dhEvathAntharOpAsanam (worshipping other demi-Gods such as indhra, chandra, brahmA, Siva et al) is the path to attain liberation. Yet another sect preached that doing karma (following all the activities mentioned in vEdha), forgetting about God and demi-Gods, would liberate us (this sect was called as mImAmsaka matham). Another said that gyAna (knowledge) is the path to liberation. Another said that the combination of karma and gyAna is the path. All these people twisted the teachings of vEdha to suit their own ends. They were called as vEdha bhAhyA (not accepting vEdha) and vEdha kudhushti (twisting meanings of vEdha). SrI rAmAnuja had to counter these sects and he said that whatever they were saying was not correct and that bhakthi, aided by karma and gyAna (devotion supported by deed and knowledge) was the path to attain mOksham (liberation). He cited reasons and various pramANams (proofs) to support his arguments. SaraNAgathi has always been  cited in vEdha to attain mOksham. Yet SrI rAmAnuja cited bhakthi yOgam as the path. Why did he do this and not cite SaraNAgathi itself? We should consider the time (period) when all these were happening.  That was the age when people believed that they had to do something on their own to attain mOksham. If he had to say that there was no need to do anything and all that one had to do was to surrender to bhagavAn, no one would have taken his words since this did not involve doing something which was physical in nature. Hence he had to point out to one of the two paths mentioned in vEdha (bhakthi and prapaththi or SaraNAgathi). Once they were convinced that bhakthi would set them free, they started understanding it better. And, they also found that it was not easy to practice as it had several conditions (karma and gyAna should be attained in full prior to practicing bhakthi; all hurdles in the path of bhakthi had to be removed). Also, it would take many, many births before one could start practicing bhakthi. And at the last moment, one had to think of bhagavAn.  All these posed great difficulties. It was then that he told them that there was another path available and mentioned about prapaththi (or SaraNAgathi) in SaraNAgathi gadhyam. This is called as charama upAyam (ultimate path) and is suited for practicing bhakthi, not as a means for attaining mOksham but for enjoying various qualities of bhagavAn) and for attaining bhagavAn’s exalted feet and carrying out kainkaryam to him. He mentioned in SrIranga gadhyam that prapaththi is the prerequisite for carrying out bhakthi; but at the same time prapaththi does not expect anything else for yielding fruit, it is our svarUpam (aligns with our nature) and it is easy to perform. Now that clarity has been obtained on the path to be taken for getting liberated he mentions about the place that one would reach on getting liberated; the lord, bhagavAn, of the place (SrIvaikuNtanAthan), experiencing that bhagavAn; and carrying out kainkaryam, born out of that experience. He does all these so that those who hear this would get interested in carrying out all these and in the end he also blesses them. He mentions very briefly about the path (prapaththi) but mentions more expansively about the place (SrIvaikuNtam).

There are 6 chUrNais in SrivaikuNta gadhyam. In the 1st chUrNai, he describes the svarUpam (basic nature), rUpam (form) and vibhUthi (wealth) of bhagavAn as well as chEthnan‘s (sentient entity) faults; for such a chEthanan, prapaththi is the only path to reach bhagavAn who is the repository of all auspicious qualities such as souSeelya (simplicity personified) etc. In the 2nd chUrNai, he affirms that while reciting dhvayam once is sufficient to reach bhagavAn, the chEthanan will recite it everyday to ward off worries and to pass time purposefully. In the 3rd chUrNai, he mentions about the path that the chEthanan will take on getting liberated (archirAdhi mArgam or the path of radiance) including crossing the prakruthi boundary (materialistic realm); the greatness of nithya vibhUthi (SrIvaikuNtam) that he enters; its qualities; the decorations in that place; the resplendence with which bhagavAn gives dharSan (audience) there with his consorts (SrIdhEvi, bhUdhEvi and neeLAdhEvi); the elegance of bhagavAn with all exalted bodily features which are experienced by his consorts; the beauty of various decorative jewels that adorn bhagavAn, fitting to a nicety; the weaponry that protect all these; the nithyaSuris and mukthAthmAs who experience all these, taking various forms, and carrying out kainkaryam born out of love from that experience; the exalted seating of bhagavAn who is being served by these nithyAthmAs and mukthAthmAs without any break; the thought of chEthanan on seeing all these, wondering when he would get an opportunity to serve bhagavAn like this, and on attaining SrIvaikuNtam, praying to bhagavAn for granting him kainkaryam and offering himself to bhagavAn. In the 4th chUrNai, he mentions that bhagavAn grants chEthanan his wish and chEthanan starts carrying out kainkaryam. In the 5th chUrNai, he mentions about the chEthanan constantly having dharshan (vision) of bhagavAn, without batting an eyelid, to compensate for what he had lost all these years that he had missed. The 6th chUrNai describes how bhagavAn welcomes him, inquires him and blesses him by placing his exalted feet on the head of chEthanan who exults as a servitor in SrIvaikuNtam.

Let us next see the first chUrNai.

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Translation by krishNa rAmAnuja dhAsan.

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SrIvaikuNta gadhyam – thaniyan

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alavandharALavandhAr (yAmunAchAryar)kAttu mannAr kOyil

yAmunArya sudhAmbhOdhim avagAhya yathAmathi
AdhAya bhakthiyOgAkhyam rathnam sandharSayAmyaham II

Explanatory Notes:

yAmunAryayAmunAcharya (ALavandhAr, one of the principal preceptors in our SrIvaishNava sampradhAyam, who was the grandson of nAthamunigaL and the AchAryar for all 5 AchAryas of rAmAnujar)

sudhA – nectar
ambhOdhim – in the ocean
avagAhya – take a deep dive
yathAmathi – to the extent that there is knowledge (or intelligence)
AdhAya – to bring
bhakthi – devotion
yOgAkhyam – called (or named) as bhakthi yOgam
rathnam – ruby
sandharSayAmyaham – aham – I; sandharSayAmi – show. I show to you.

Since it says in the end that “I show it to you”, it is possible that bhagavadh SrI rAmAnujar himself would have compiled this thaniyan. Or it is possible that one of his disciples would have written this, in the way that SrI rAmAnujar himself would have compiled it.

From where did he get this ruby? It was obtained from the ocean which is the nectar like bhakthi of yAmunAcharyar (SrI ALavandhAr). He (SrI rAmAnuja) had taken a deep dive into the ocean of bhakthi of SrI yAmunAchAryar and brought out this ruby which is called as bhakthi yOgam (devotional attachment). And, he goes to explain this to us to the extent that he has knowledge about it. This would sound strange coming from such a great and knowledgeable person like SrI rAmAnuja. Here “yathAmathi” (to the extent that there is knowledge) would apply to us who have limited knowledge to absorb what he says.

We are discussing about gadhyathrayam, in which the principal path shown is SaraNAgathi (surrendering). bhakthiyOgam is meant for capable people (such as rishis and sages like vAlmiki, vaSishta, suka et al) and not for us. Why is bhakthi yOgam now being shown to us? SrI vEdhAnthachAryar says in his comment on gadhya thrayam that here bhakthi yOgam refers to thinking about bhagavAn and not as a path to reach bhagavAn. The path defined for us is only SaraNAgathi.

Translation by krishNa rAmAnuja dhAsan.

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SrIvaikuNta gadhyam

Published by:

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

paramapadhanathanparamapadhanAthan – paramapadham (SrIvaikuNtam)

ramanuja-srirangam SrI rAmAnuja – SrIrangam

periyavachan-pillaiperiyavAchchAn piLLai

e-book – https://1drv.ms/b/s!AiNzc-LF3uwyggpsEcFZ3i7Q4EUt

After SrIranga gadhyam, bhagavath rAmAnuja continues to recite SrIvaikuNta gadhyam in glorification of paramapadhanAthan and his divine abode paramapadham (SrIvaikuNtam) . Let us enjoy this treatise now.

Translation by krishNa rAmAnuja dhAsan

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thiruvAimozhi – 2.5.5 – ArA amudhamAy

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

lord-maha-vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “There is no comparison for emperumAn‘s beauty which was acquired after uniting with me”.

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

Fifth pAsuram – AzhwAr was explaining emperumAn‘s beauty by citing lotus flower as an example until now; but as he started experiencing emperumAn, he realised that lotus flower is no comparison for emperumAn; so he now skips the examples and directly explains emperumAn.

pAsuram

ஆரா அமுதமாய் அல் ஆவியுள் கலந்த
கார் ஆர் கருமுகில் போல் என் அம்மான் கண்ணனுக்கு
நேரா வாய் செம்பவளம் கண் பாதம் கை கமலம்
பேர் ஆரம் நீள் முடி நாண் பின்னும் இழை பலவே

ArA amudhamAy al Avi uL kalandha
kAr Ar karumugil pOl en ammAn kaNNanukku
nErA vAy sembavaLam kaN pAdham kai kamalam
pEr Aram nIL mudi nAN pinnum izhai palavE

Listen

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

ArA amudhamAy – being unsurpassed sweet person
al – having nothing (useless)
Avi uL – in my heart
kalandhu – mingled/united

due to that,
kAr – in rainy season
Ar – full
karu mugil pOl – like a dark cloud
en ammAn – one who is my lord
kaNNanukku – for krishNa
sem – reddish
pavaLam – coral
vAy – lips
nErAdhu – incomparable
kamalam – lotus flowers
kaN pAdham kai – eyes, feet and hands
nErA – incomparable

further,
pEr – huge
Aram – garland
nIL – tall
mudi – crown
nAN – waist string etc.
pinnum – and other
izhai – ornaments
pala – countless

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

emperumAn entered into my heart and mingled with useless me as an unsurpassed sweet person; because of that, my lord krishNa is shining like laden dark cloud in the rainy season; reddish corals are no match for his lips; lotus flowers are no match for his eyes, feet and hands; further, he is wearing countless ornaments such as huge garland, tall crown, waist string and many more.

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

  • ArA amudhamAy – Even if consumed eternally, it will only increase our desire to consume more – emperumAn who is like such sweet nectar.
  • al AviyuL kalandha – If he is so enjoyable, are those, who enjoy him, equally qualified? [No].
  • al Avi – non-existing entity – You united with me who cannot even be considered as an entity! He neither knows himself [his greatness] nor does he know about me [my lowly nature].
  • al AviAzhwAr is considering himself lower than achith (insentient). Since insentient objects don’t have knowledge, they would not know even if they are separated from emperumAn; but being a sentient, which has knowledge, and not achieving the true goal of having that knowledge (true goal being realisation about bhagavAn), AzhwAr considers himself as even lower than insentient.
  • uL kalandha – Did he unite with me like uniting with nithyasUris who are best among people? Another explanation – he considered me to be the sweetest nectar and himself as lowly and hence united with me!
  • uL kalandha – united with me so deep that, both of us have merged in each other and looked like a single entity.

When AzhwAr was asked “How did you know that he united with you like this?” AzhwAr says that he found that out by observing the divine form of emperumAn.

  • kAr Ar karu mugil pOl – He manifested great joy highlighting that uniting with me is his goal. This is explained as “laden dark cloud in rainy season”. kAr – black, it means blackish cloud. emperumAn with such beautiful form came and united with me.
  • en ammAn kaNNanukku – krishNa who acquired me by showing such beautiful form.
  • nErA vAy sem pavaLam – Isn’t pavaLam (pravALam – coral) red in complexion? Yes – but to understand the real reddish complexion of emperumAn‘s lips – emperumAn’s lips are so red that if we compare his lips’ color with pavaLam’s color, pavaLam will look like white. So, no pavaLam can match emperumAn’s lips in complexion.
  • kaN pAdham kai kamalam nErA – eyes which gave cool glance, the lotus feet at which one will fall being defeated by such glance, the hands which would lift up and embrace those who fall at his divine feet – for all these, no lotus flower will be a match.
  • pEr Aram – As said in mUnRAm thiruvandhAdhi 55 “periya varai mArvil pErAram” (huge garland in mountain-like big chest), the garland which needs to be folded into two to be placed on his divine neck.
  • nIL mudi – his divine crown which is as said in varadharAja sthavam 25 “AdhirAjya sUchakam” (that which highlights his supremacy).
  • nAN – a type of gadi sUthram (waist string).
  • pinnum izhai palavE – I can only experience these – How can I complete explaining about these?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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