Monthly Archives: March 2016

SrIvaikuNta gadhyam

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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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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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

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 2.5.4 – epporuLum thAnAy

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

aarAvamuthan-2ArAvamudhan – thirukkudanthai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “emperumAn who united with me has unlimited sweetness which can be enjoyed every moment forever” and becomes delighted.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “such unlimited sweet emperumAn became steady after entering my heart”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram – When asked “Why are you repeating the same thing (beauty of emperumAn) several times?” AzhwAr says “I will stop. But could you make emperumAn remain the same way always?”

pAsuram

எப் பொருளும் தான் ஆய் மரகதக் குன்றம் ஒக்கும்
அப்பொழுதைத் தாமரைப்பூக் கண் பாதம் கை கமலம்
எப்பொழுதும் நாள் திங்கள் ஆண்டு ஊழி ஊழிதொறும்
அப்பொழுதைக்கு அப்பொழுது என் ஆரா அமுதமே

ep poruLum thAn Ay maradhagak kunRam okkum
appozhudhaith thAmaraippUk kaN pAdham kai kamalam
eppozhudhum nAL thingaL ANdu Uzhi Uzhi thoRum
appozhudhaikku appozhudhu en ArA amudhamE

Listen

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

eppozhudhum – all moments
ennAL – all days
eththingaL – all months
evvANdu – all years
evvUzhi Uzhi thoRum – all yuga cycles
appozhudhaikku appozhudhu – every such moment
en – being united with me
ArA – unquenchable
amudham – nectar

Due to the pleasure acquired by that,
epporuLum – all objects
thAnAy – feeling satisfied for being the AthmA of everything
maradhagak kunRam okkum – having greatness (in height), complexion and strength like an emerald mountain
appozhudhai – freshly blossomed
thAmaraip pU – like a lotus flower
kaN – eyes
appozhudhaik kamala – freshly blossomed lotus flower like
pAdham – divine feet
kai – divine hands acquired freshness

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

emperumAn who is like nectar which will tempt to be consumed again and again, united with me every moment, day, month, year and yuga cycle; due to the pleasure acquired by that, he was satisfied by being the in-dwelling soul of every entity and became like an emerald mountain having greatness, complexion and strength; his freshly blossomed lotus like eyes, freshly blossomed lotus like feet and hands acquired freshness.

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

  • epporuLum thAnAybhagavAn is the prakAri (Entity) and all other entities are prakAra (form/attribute) to him and thus all entities are contained in bhagavAn. Is he getting affected by an entity which he has no control over? [No, he is getting affected by AzhwAr who is well within his control, as are all other entities]
  • maradhagak kunRam okkum – Previous term (epporuLum thAnAy) explains generally that everything is sustained by bhagavAn and everything is his body; here – his specific divine form is explained. In previous pAsuramminnum sudar“, AzhwAr explained the radiance acquired by bhagavAn after uniting with him; here, AzhwAr explains the divine/distinct form/body which is the abode for that radiance.
  • appozhudhai – Here AzhwAr is repenting for showing lotus flower asan  example previously. If we just compare with lotus flower, even dry flower may be thought about. Here he is emphasising that it is freshly blossomed lotus flower.
  • kaN pAdhamkAN – eyes which induce the relationship with him; pAdham – divine feet – when the relationship is realised, this is where the focus would be.
  • kai kamalam – (hands) became fresh when they came in contact with AzhwAr. All of these will resemble freshly blossomed lotus flower.
  • eppozhudum – momentary joyful experience, joyful experience for a day, joyful experience for a month, joyful experience for a year, joyful experience kalpa (day of brahmA) after kalpa. Even if one enjoys emperumAn forever, as said previously, emperumAn is like nectar which cannot be consumed just once; we would want to consume him again and again. The experience of one moment is unlike the experience next moment. It is not just the experience of oneself which is acquired based on the change in time, place etc., based on the knowledge of the one who is experiencing; here, emperumAn himself looks new/fresh every moment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

pUrva dhinacharyA – 6

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

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SlOkam 6

Mrunalathanthu santhana samsthana dhavaladhvisha |
Sobhitham yajnasuthrena nabhibhinbha sanbhina ||

Word to word meaning

  • Mrunalathanthu santhana samsthana dhavaladhvisha – glittering  white like the continuous  thread in the fibrous root of lotus,
  • nabhibhinbha sanbhina – possessing the circle shaped navel,
  • yajnasuthrena – by the sacred thread (yajnasutram), _
  • Sobhitham – adorned by…

Commentary

In this Sloka, he describes the sacred thread (yajnopaveeta) adorned over  the chest.  Dattatreya says that the white sacred thread must be prepared with fresh cotton.  Medhathiti, a learned commentator on Manusmriti, also says that saints must have teeth, jalapavitra (water strainer) and sacred thread – all the three to be always maintained in  pure white form. Maharishis say that the following are different names  of sacred thread: upavitham (Invested with the sacred thread), brahmasutra (sacred thread worn over the shoulder), sutram (thread), yajnopaveetham (sacred thread) and devalakshyam (brahmanical cord). – the singular word denotes that saint’s sacred thread is a combination  of three  strings. The sages Vyasa and Bharathwaja  stipulated one thread  for sanyasi, for brahmachari  also only one thread  attached with a piece of deer skin and for the house holder (grahastha) and a religious hermit (vanaprasthan) who lives with his wife and doing penance in the forest, there has to be  another thread in the form of  upper garment,  in addition to two threads; so in total three threads  have to be adorned.  It is to be  noted that Maharishis say that one whose  thread extends only up to upper part of navel will have  short lifespan; one whose  thread  extends below the navel, will lose his acquired powers.  Hence, knowledgeable person will have  the thread just up to navel.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-6/

archived in http://divyaprabandham.koyil.org

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

pUrva dhinacharyA – 5

Published by:

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

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SlOkam 5

Amlana  komalakaram athamra vimalambaram |
Apeenavipuloraskam ajanubhujabhushanam ||

Word to word meaning

  • Amlana  komalakaram  – His divya mangala vigraha is like the unwithered  flower,
  • athamra vimalambaram – dressing thick red with pure cloth of saffron,
  • Apeenavipula uraskam  – with great widely extended chest,
  • ajanubhujabhushanam  hands extended upon knee, like jewel for the body……..

Commentary

In this Sloka, Erumbiappa experiences the softness of divya mangala vigraha of Mamunigal and suitable cloth for sainthood and other beauties of body. The flower is softer than a Mimosa flower. In the above Sloka, it is said that the feet is so soft and in this Sloka, the divya mangala vigraha is also soft.  Mamunigal is the reincarnation of Tiruvananthalwan.  Some say that amlana means Mimosa flower. The clothes suitable for a saint will be in red colour. Like milky ocean, Mamunigal’s Divya Mangala Vigraha is pure white and the red coloured clothes enrich beauty further. Apeenavipuloraskam – the nature of Uttama Purusha is to possess raised chest widely extended. ajanubhujabhushanam  – Here it is mentioned that he possesses  lengthy hands that extend up to his knee which is true.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-5/

archived in http://divyaprabandham.koyil.org

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

pUrva dhinacharyA – 4

Published by:

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

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SlOkam 4

Parswathaha  Pani Padmabhyam Parigrahya bhavat priyayow |
Vinyasntham sanairangree mruthulow medhineethale ||

Word to word meaning

  • priyayow  – worthy acharyas like Koil Annan and his brother,
  • bhavat – of him [Mamunigal],
  • Parswathaha  – on both sides,
  • Pani Padmabhyam  – by the lotus like hands,
  • Parigrahya – clutched,
  • mruthulow – delicate, angree – feet,
  • medhineethale – in this earth, sanaihi – slowly,
  • Vinyasntham …. – put down…..

Commentary

In this Sloka, Erumbiappa magnifies Mamunigal who was approching him. Mamunigal stands by the three practices:  knowing that Acharya is the Chief, definitely He is the only means and servitude to him. Hence, Acharya Koil Annan, otherwise called Varada Narayana Guru and his brother Srinvasa Guru became loveable to Mamunigal.  By chastity and beauty, his hands are like lotus. Parigrahya means with love, Mamunigal clutched them. That means  he is not thinking that he is great and his disciples are low,  but with his blemish less character, he got hold of all of them.

Here, a question arises that if he had got hold of the disciples by his hands, he may not able to hold Trithandam? And it is a rule that saints should always hold the Trithandam. In Sri Pancharatra Tatvasagara Samhita, it is said that a saint must always hold the Trithandam, which is the image of Vishnu. In Vishnu Smrithi, it is said that a saint till the end of his life must always hold Yajnopaveetham, Trithandam, a water-pot, jalapavithram, a pudenda (kowpeenam) and a cord worn round the loins (arai nan). The answer is as follows: In the case of a fully knowledgeable saint, on a particularly cause and in a particular time, there is no fault in not holding Trithandam. One can notice the words of  Krathu, it is said that a saint who indulges in meditation, has good character, has thorough inquisitiveness, inherent knowledge, absence of desires, a dharma of saint and the power of controlling the world, there is no need to hold the Trithandam and so on. Further, visiting the temple is only with humble prostration of body like a stick in the earth. When prostrating on the earth, the two legs put together and two hands jointly worships i.e. called Namaskaram.  In such action, there is no possibility to hold the Trithandam at that time. Hence, there is no harm in not holding Trithandam when one visits the temple.  When one worships with folded hands without having anything in the midst of hands, there is no possibility of holding Trithandam. Hence, a saint must hold Trithandam which is a general rule, but it is exempted during the time of prostrating in the temple.

Medhineethale angree vinyasntham – Here instead of bhumithale, medhineethale is mentioned. When Vishnu destroyed the demons of Madhukaitaparas, their flesh touched the earth and hence earth is called medhinee. The earth which lost its purity by that gained the purity by the feet of Mamunigal.  Periyalwar also says in his Prabandham Periyalwar Tirumozhi (4.4.6) that the dust at the feet of devotees of Bhagavan touched the earth which gained by its prosperity.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-4/

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 2.5.3 – ennuL kalandhavan

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “not just rudhra et al, emperumAn is the abode for all worlds; Such emperumAn suffered in separation from me, as all these worlds would suffer in his separation; he united with me and became very splendorous”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says ““just like no entity would exist when removed from him, he thought he did not exist while separated from me; he then united with me and became radiant”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram – AzhwAr says “sarvESvaran who sustains all entities other than himself, sustained himself by holding on to me and united with me”.

pAsuram

என்னுள் கலந்தவன் செங்கனி வாய் செங்கமலம்
மின்னும் சுடர் மலைக்குக் கண் பாதம் கை கமலம்
மன்னும் முழு ஏழ் உலகும் வயிற்றின் உள
தன்னுள் கலவாதது எப் பொருளும் தான் இலையே

ennuL kalandhavan sengani vAy sengamalam
minnu m sudar malaikkuk kaN pAdham kai kamalam
mannu muzhu Ezh ulagum vayiRRin uLa
thannuL kalavAdhadhu ep poruLum thAn i(l)laiyE

Listen

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

en uL – inside me
kalandhavan – being united
minnum – shining (due to that bonding)
sudar – having radiance
malaikku – one who is like a mountain
sem kani vAy sem kamalam kaN pAdham kai kamalam – (as explained previously) all his exalted bodily features are shining radiantly
mannum – firmly
muzhu – full
Ezh ulagum – seven (all) worlds
vayiRRin – being in his stomach
uLa – sustaining
than uL – inside him
kalavAdhadhu – those which are not related
ep poruLum thAn – any object
illai – not present

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

emperumAn who united inside me, who is shining radiantly like a mountain, has beautiful exalted bodily features (as previously explained – reddish fruit like mouth, lotus like eyes, feet and hand); all the worlds sustain themselves by firmly and fully being positioned in his stomach; there is no object that exists which is not related with him.

It is natural for all objects to lose their existence in separation [from emperumAn]. The thought of “ISwara will not sustain himself in separation from AzhwAr” is an act of his magnanimity.

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

  • en uL kalandhavan – Just as it is said in samkshEpa rAmAyaNam “agasthya brAthA” (brother of sage agasthya – is a well-recognisable identity for his brother even over his own name) – being united with AzhwAr is the unique identity for emperumAn. Like “nArAyaNan” and “vAsudhEvan” (which highlight his supremacy), “en uL kalandhavan” is his name (which highlights his simplicity).
  • sem kani vAy sem kamalam – the reddish ripened mouth looked like a reddish/fresh lotus flower.
  • minnum sudar malaikku – Like a huge mountain – as said in thiruvAimozhi 2.4.11vAttamil pugazh vAmanan” (vAmana who has no worries and has auspicious qualities) – when vAmana grew, he became like a mountain and acquired radiance too; AzhwAr is identifying emperumAn as mountain due to his sustaining himself by being firmly placed in the ground and his strong nature.
  • kaN pAdham kai kamalam – Like pearl necklace, prepared by an expert in stringing the pearls, will sell for good price, AzhwAr too being an expert in such matters, is enjoying emperumAn feature by feature.
  • mannu muzhu Ezh ulagum than vayiRRin uLa – All worlds are depending fully on his sankalpam (divine will) and thus are eternally existing. Though material realm keeps changing, there is continuous existence of this realm in one form or the other, so material realm is eternal too – this is called pravAha rUpa nithyathvam.
  • than uL … – The object that does not depend on his divine will (if it exists), comes to be called as nAsthi (non-existing). But there is no object, that is abrahmAthmakam (not having bhagavAn as antharyAmi). He himself said in SrI bhagavath gIthA 10.39 “… na thadhasthi vinA yath syAth …” (whatever exists, if it does not depend on me, that ceases to exist).
  • than uL kalavAdhadhu epporuLum thAn ilaiyE – When those objects do not depend on him, they are as good as non-existing due to the true nature of all objects (being dependent on him); he feels to be non-existing when separated from AzhwAr due to their loving relationship.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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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/

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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