Monthly Archives: March 2016

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/

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thiruvAimozhi – 2.5.2 – thiru udambu

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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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thiruvAimozhi – 2.5.1 – andhAmaththu anbu

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paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr speaks about the splendour acquired by emperumAn after arriving with all his entourage and uniting with AzhwAr as desired by AzhwAr himself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr enjoys emperumAn‘s beautiful form that is decorated with divine ornaments.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

First pAsuram – AzhwAr says that emperumAn came and united with him as he desired in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO” (when will I join the assembly of nithyasUris agreeing with their principles?) [Since emperumAn’s chakra, thread, garland etc are all nithyaSuris, AzhwAr’s desire of being together with them is thus fulfilled].

pAsuram

அம் தாமத்து அன்பு செய்து என் ஆவி சேர் அம்மானுக்கு
அம் தாமம் வாழ் முடி சங்கு ஆழி நூல் ஆரம் உள
செந்தாமரைத் தடம் கண் செங்கனி வாய் செங்கமலம்
செந்தாமரை அடிகள் செம்பொன் திரு உடம்பே

am dhAmathu anbu seydhu en Avi sEr ammAnukku
am dhAmam vAzh mudi sangu Azhi nUl Aram uLa
sendhAmaraith thadangaN sengani vAy sengamalam
sendhAmarai akikkaL sempon thiru udambE

Listen

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

andhAmaththu – in paramapadham
anbu – attachment
seydhu – having
en Avi – in my heart (me who is not favourable)
sEr – well-placed
ammAnukku – to the natural master

(the identities of lordship)
am – beautiful
dhAmam – having garland
vAL – radiant
mudi – crown
sangu Azhi – divine weapons chakra (disc) and Sanka (conch)
nUl – yagyOpavItham (sacred thread)
Aram – divine garland
uLa – they appeared
kaN – divine eyes
sem thAmaraith thadam – like a pond with red lotus flowers
sem – reddish
kani – like a ripened fruit
vAy – mouth/lips
sem – reddish
kamalam – like a lotus flower
adikkaL – divine feet
sem – reddish
thAmarai – like a lotus flower
thiru udambu – divine body
sem pon – like reddish gold

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

bhagavAn who is the natural master and has attachment towards paramapadham, became well-placed in my heart; manifesting his supremacy, radiant crown having beautiful garland, divine weapons, sacred thread and garland appeared clearly; his eyes look like a pond of reddish lotus flowers; his reddish ripened fruit like mouth/lips resemble a lotus flower; his divine feet look like a lotus flower; his divine body shines like reddish gold.

Another explanation – AzhwAr is saying that bhagavAn who is having molten gold like beautiful form which is explained in antharAdhithya vidhyA, beautiful limbs such as lotus like eyes etc., beautiful ornaments such as crown, head gear etc., beautiful Sanka, chakra etc., and who is residing in Adhithya maNdalam (solar galaxy) has great attachment towards sun. He is showing the same attachment towards my heart. He is manifesting great radiance to highlight the similarity between his radiant residence of solar galaxy and my heart.

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

  • andhAmaththu anbu seydhu – Showing the same affection to me as shown towards the beautiful land (parampadham). dhAmam – sthAnam [place]. Also explained as – As in manchA: krOSanthi (bed making noise which implies those who are lying on the bed making noise), showing the same affection to me as shown towards nithyasUris who are the residents of paramapadham. He showed me the total affection that was shown towards all the residents of nithya vibhUthi (paramapadham). AzhwAr himself mercifully said in thiruvAimozhi 1.2.6muRRavum ninRanan” (firmly attached towards me).
  • en Avi – it shows that emperumAn reaches out to him, but AzhwAr shies away from him. Thinking about his previous state, he shied away; but emperumAn approaches him with that itself as the reason. Like pouring water on a drought stricken land, emperumAn united with my soul which was explained in thiruvAimozhi 2.4.7 as “uLLuL Avi ularndhu ularndhu” (AthmA inside the heart which is dried up).
  • sEr – Like a thirsty person who jumps into a pond, he united with me.

What is the reason for his uniting with me like this?

  • ammAnukku – because he is the natural lord/master; he has natural entitlement to mingle with the residents of both realms viz., nithya vibhUthi (paramapadham) and leelA vibhUthi (samsAram). Only after accepting AzhwAr as his servant, he became sarvESvaran (master of all).
  • andhAma … – two explanations:
    • ALavandhAr‘s explanation presented by thirumAlai ANdAn – As desired by AzhwAr in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai udan kUduvadhu enRu kolO” (when will I be united with nithyasUris accepting their principles?) emperumAn arrived with nithyasUris to unite with AzhwAr. But how is it that “Azhi nUI Aram” (chakra, sacred thread, garland) are identified as nithyasUris? These nithyasUris who are filled with knowledge, assume these forms to manifest their pArathanthriyam (total dependence on bhagavAn).
    • emperumAnAr presents a different explanation – Before uniting with AzhwAr, like emperumAn, his weapons/ornaments too were lacking splendour. On uniting with him, they all became radiant and their existence was well established. Just like when a tree dries up, the leaves, flowers etc will also dry up (when emperumAn lacks splendour, his weapons, ornaments etc also lack splendour).
  • andhAma vAzh mudi – beautiful garland became crowned and lively. Another explanation – vANmudi – vAL + mudi – vAL means radiance, thus it means infinitely radiant crown. dhAmam also means thEjas (glow). Glowing pAnchajanyam (conch), glowing thiruvAzhi (chakra – disc), glowing yagyOpavItham (sacred thread), glowing thiruvAram (garland); In this ways glow is an adjective for all nithyasUris.
  • uLa – How do they acquire “existence” now? As said in mahOpanishadh “sa EkAkI na ramEtha” (that SrIman nArAyaNa was not joyful alone during praLayam when all AthmAs were submerged in him) , before uniting with AzhwAr, emperumAn does not even feel the existence of paramapadham.
  • sem thAmaraith thadam kaN – the state of emperumAn seeing him to his heart’s full satisfaction. Only after uniting with AzhwAr, his eyes became fresh and expanded/brightened. That which is explained as “EkarUpa” (unchanging) is changing like this. It is said in SrI vishNu purANam 1.2.1 “sadhaikarUparUpAya” (having a divine form which matches his true nature) – he does not acquire any change due to karma (like us) [His changes are due to his divine desire].
  • sem kani vAy sem kamalam – the mouth/lips which speak hundreds of sweet words. Beautiful tender (like ripened fruit) lips looked like red lotus flower.
  • sem thAmarai adikkaL – after becoming overwhelmed with the glance (of the eyes) and smile (of the lips), one will naturally fall at the lotus feet.
  • thiru udambE – after falling at the lotus feet, one will naturally (get to) enjoy the divine body of emperumAn. As said in manu smrithi 12.122 “…rukmAbham…” (one who has a golden form) – his body started shining like gold after uniting with AzhwAr.

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

SrIranga gadhyam – 7th chUrNai

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periyaperumAL-udayavar

avathArikai (Introduction)

SrI rAmAnuja now lists all the auspicious qualities of bhagavAn. He has been praying all along that he has nothing in himself, but he has the desire to carry out kainkaryam. bhagavAn asks him how he can grant him his wish if he has nothing. To which, SrI rAmAnuja says that bhagavAn has all the qualities in him to grant him his wish and starts reeling out his qualities. Let’s go through the chUrNai:

apAra karuNAmbudhE! anAlOchitha viSEsha – aSEsha
lOkaSaraNya! praNathArthihara! ASritha vAthsalyaika
mahOdhadhE! anavaratha vidhitha nikhila bhUthajAtha yAthAthmya!
sathyakAma! sathyasankalpa! Apathsaka! kAkuthstha! SrIman!
nArAyaNa! purushOththama! SrIranganAtha! mamanAtha!
namOsthu thE II

Explanatory Notes

apAra karuNAmbudhEapAra – boundless; karuNa – merciful; ambudhi – ocean. bhagavAn is like an ocean of mercy which has no shores. What is this mercy? It is that quality which will make him feel sad (he can not endure) when his ASrithars (followers) are in trouble or sorrow. Since this quality is boundless, SrI rAmAnuja equates it to an ocean. When does this quality become boundless? He shows this quality even to those who are not his ASrithars. It reflects on common man too. Hence you have to show this quality towards me who is also a common man, says SrI rAmAnuja.

anAlOchitha viSEsha aSEsha lOka SaraNyaanAlOchitha – not differentiating; viSEsha – special; aSEsha – without leaving anything; lOka – people; SaraNya – refuge. bhagavAn does not see if a person is of a high or low birth; he does not see if the person has high or low level of knowledge; and he does not see if he is a good or poor practitioner of religious rites. He does not make a distinction among people based on their birth or knowledge or practice. Without leaving anyone, he is the SaraNyan (refuge) to all the persons living in this samsAram (materialistic realm). Taken with the previous words (apAra karuNAmbudhE) this confirms that the person who is merciful is also the only one to whom people can go, to take refuge.

praNathArthiharapraNatha – followers; Arthi – grief; hara – removing. Since he has mercy in abundance and he is also the refuge for the entire world, he removes the grief of those who take refuge in his exalted feet.

ASritha vAthsalyaika mahOdhadhEASritha – followers; vAthsalyaika – fond affection only; mahA – great; udhadhi – ocean. Just as a cow licks off all the dirt from the body of a calf that it had given birth to, bhagavAn removes the faults in his ASrithars. His affection towards his followers is like a great ocean and he forgives the faults of his ASrithars as his svabhAvam (his character). In the first line of this chUrNai, he had mentioned bhagavAn’s mercy as a boundless ocean (apAra karuNAmbhudhE). Now he terms his vAthsalyam (the quality of bhagavAn which treats the faults in ASrithars as virtues) as a great ocean (mahOdhadhE). His vAthsalyam towards his ASrithars is greater than the mercy that he shows towards them [A word of caution here is in order. Just because he is willing to overlook our faults, it should not be taken to mean that we can knowingly go in the wrong way (doing something forbidden by SAsthram or not doing something ordained by it), even after taking refuge under him. He has kept us in a high position and expects us to do only good things. If we slip and go to him for forgiving us, it will certainly create a bad taste in him about us. Hence we should not give way for such an eventuality and be ultra careful in our activities].

anavaratha vidhitha nikhila bhUthajAtha yAthAthmyaanavaratha – incessantly; vidhitha – known; nikhila – entire; bhUthajAtha – all living beings; yAthAthmya – in true states as they are. bhagavAn knows the true state of all the living beings, at all times. The inference here is that SrI rAmAnuja tells bhagavAn, since you know the truth about everyone, do I need to speak about my lowliness to you? You know it already and you should protect me.

sathyakAmasathya – nithya (forever); kAma – desire. bhagavAn is known as avAptha samastha kAman (one whose desires have all been fulfilled). Since he has no unfulfilled desire, he fulfills the desires of his ASrithars (followers).

sathyasankalpasathya – not wasted; sankalpa – will. If he wants to take a chEthana (sentient) from samsAram and keep him in SrIvaikuNtam, no one can come in his way. His will (vow) always prevails.

ApathsakhaApath – danger; sakha – friend. When there is any danger to his follower, he stands by his ASrithar. If a danger comes from someone, he will help. But if the danger comes from bhagavAn himself, his ASrithars can still approach him for relief. This appears strange to bhagavAn and he queries SrI rAmAnuja as to why he is saying this. Is there any incident like this wherein a person approaches him for relief when he himself is after him. SrI rAmAnuja replies…..

kAkuthstha – one of the many names of SrI rAma. When kAkAsura (a demon) wronged sIthA pirAtti (in SrI rAmAyaNam), SrI rAmA sent a dharbham (type of grass) after uttering brahmAsthra (a powerful manthram, hymn) after kAkAsura to destroy him. When kAkAsura fell at his feet after trying various refuges, SrI rAmA forgave him and spared his life.

SrIman – pirAtti’s swAmy (mahAlakshmi‘s consort). When SrI rAmA protected kAkAsura, sIthA pirAtti was sitting next to him. Thus, even if bhagavAn does not favour sparing someone, pirAtti pleads with him for the sake of the jIvAthmA and makes him protect the jIvAthmA. In the same incident involving kAkAsura, it was sIthA pirAtti who changed the position of the asura (demon) who fell with his feet touching SrI rAmA’s exalted feet and instead, made his head touch SrI rAmA’s thiruvadi (exalted feet).

nArAyaNa – even if pirAtti complains about ASrithars, he does not support her, but supports his ASrithars. SrI rAmAnuja subtly hints to bhagavAn that he and bhagavAn are connected by strong relationship (9 types of relationship between paramAthmA and jIvAthmA, such as husband-wife, father-son, owner-owned, master-servant etc) and bhagavAn has to protect him.

purushOththama – supreme among purushas (badhdha, muktha, nithya jIvAthmAs). bhagavAn gives to all living beings whatever they wish for, but still calls them as ‘generous’ because, if they do not ask him, how can he give and earn the name ‘generous’ for himself? Since he is so generous, he should protect me, says SrI rAmAnuja.

SriranganAtha – Lord of SrIrangam. If all the auspicious qualities described above had been manifested in some place where we can not see or approach bhagavAn, of what use would these qualities be to us? But instead of that, bhagavAn has manifested himself as SrIranganAtha, lying on AdhiSEsha, in SrIrangam, where we can all go and have dharshan (vision) of  him.

mama nAtha – my Lord. He is not only Lord of SrIrangam, but he is my Lord too. This is emphasised to bring out the relationship between bhagavAn and SrI rAmAnuja (Lord-servant).

namOsthu thE – salutations to you. Since the relationship is very clear, SrI rAmAnuja beseeches bhagavAn to grant  him his svarUpam (of being a servant to bhagavAn) and to enjoy him as an entity.

With this, we come to the end of SrIranga gadhyam. Our preceptors have included gadhya thrayam as part of nithyAnusandhAnam (to be recited every day along with other treatises such as select verses of 4000 dhivya prabhandham, upadhEsa rathinamAlai etc). If we fall short of time and are unable to recite SaraNAgathi gadhyam, we should find time to recite SrIranga gadhyam as emperumAn feels happy to hear us reciting this wonderful treatise.

SrIranganAthanSrIranga nAchchiyAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.5 – Audio

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thiruvAimozhi –> Second centum

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Meanings

gajendramoksham-azhwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi – 2.5 – andhAmaththanbu

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Full series >> Second Centum

Previous Decad

Audio

gajendramoksham-azhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

andhAmaththanbu – AzhwAr explains the divine union of emperumAn who appeared (at the end of previous decad) and the great prosperity acquired by him through such union.

Highlights from nanjIyar‘s introduction

In the fifth decad – On hearing the cry of SrI gajEndhrAzhwAn (elephant), bhagavAn became very sad and arrived at the pond, eliminated his pain and gave him great joy; similarly, emperumAn who is krupA samudhram (ocean of mercy), heard the cry of AzhwAr, became very sad and thought about himself “this is not how I should run the universe”, condemned himself for not helping AzhwAr and arrived at AzhwAr’s place at once; he then eliminated AzhwAr’s pain in suffering and consoled AzhwAr to become peaceful, made AzhwAr to become greatly radiant due to the joy of uniting with him, showed his favourable intent towards AzhwAr, showed his true nature, forms, qualities, wealth, divine ornaments, divine activities and his great joys. Thinking about emperumAn’s contented state after doing all of this to him and becoming delighted, amazed and feeling emancipated, AzhwAr joyfully speaks about the great prosperity he acquired.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad – AzhwAr desiring to mercifully speak about emperumAn‘s beauty etc., which showed in emperumAn after he quickly arrived and united with AzhwAr who was in pain of separation, mercifully highlights the following aspects:

  • first he briefly speaks about the divine physical beauty of emperumAn with his divine ornaments and weapons
  • the presence of his control/wealth along with that
  • the presence of emperumAn‘s protectorship which brings about the union
  • his eternal radiance
  • having no example (for his physical beauty) – not explainable through example
  • having unlimited ornaments etc.
  • his activities which are treat to eyes
  • that there is no one qualified to explain the glorious union with him which is beyond words
  • that speaking about his glories is rare
  • the supreme beauty of his which was brought about as a result of uniting with AzhwAr

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, the agony AzhwAr went through was similar to gajEndhrAzhwAn’s agony as explained in SrI vishNu dharmam 68th chapter “gaja AkarshathE thIrE grAha AkarshathE jalE” (gajEndhrAzhwAn the elephant, pulls towards the banks of the pond and the crocodile pulls towards the water). emperumAn with great anxiety, wearing his weapons and ornaments in a disorderly manner, arrived at the banks of the pond with his clothes/hair disheveled. He entered the pond, brought both the elephant and crocodile out with his two hands (one in each hand), and as said in “… grAham chakrENa mAdhava:” (The husband of SrI mahAlakshmi cut the crocodile into two using his chakra) – like a mother who would nurse the toddler while treating her wounds (so the focus of the child is diverted), by having SrI mahAlakshmi and himself there and diverting the focus of both (elephant and crocodile). He severed the head of crocodile without hurting gajEndhra; he then made a small bundle of his own cloth, blew hot air into that and gave fomentation (oththadam) to ease the pain of gajEndhrAzhwAn and touched him with his cool hands. In a similar manner, emperumAn heard AzhwAr crying out for him saying “valam koL puL uyarththAy” (Oh one who rides the garuda!) and thought “this is how I am managing the universe! Who have I become (from being protector of all to not helping AzhwAr)?” and became perturbed out of embarrassment and fear, appeared in front of AzhwAr with his true nature, forms, qualities, decorations, divine weapons etc and united with AzhwAr. Out of that union, emperumAn became delighted and content a (feeling of accomplishing the task). Seeing that AzhwAr becomes joyful and starts speaking about the great experience he had.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.4.11 – vAttamil pugazh

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Full series >> Second Centum >> Fourth decad

Previous pAsuram

nammazhwar-vanamamalaiAzhwAr in SrI SatakOpam (representing bhagavAn‘s lotus feet) – vAnamAmalai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says that those who learn this decad can perform kainkaryam of offering garlands to the divine feet of emperumAn without having to go through the difficulties which he himself went through.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains that the result of this decad is kainkaryam to emperumAn in the form of worshiping him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end – AzhwAr says that those who are able to recite this decad will enter the assembly of nithyasUris as he himself prayed and will engage in kainkaryam at the divine feet of sarvESvaran as explained in thiruviruththam 21 “sUttu namAlai” (offering pure garland).

pAsuram

வாட்டம் இல் புகழ் வாமனனை – இசை
கூட்டி வண் சடகோபன் சொல் – அமை
பாட்டு ஓர் ஆயிரத்து இப் பத்தால் – அடி
சூட்டல் ஆகும் அம் தாமமே

vAttam il pugazh vAmananai – isai
kUtti vaN satakOpan sol – amai
pAttu Or Ayiraththu ip paththAl – adi
sUttal Agum am dhAmamE

Listen

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

vAttam – (since emperumAn appeared in front of her, his worries disappeared) worries
il – not having
pugazh – having auspicious qualities
vAmananai – to vAmana
vaN – generous
satakOpan – AzhwAr
isai – with music
kUtti – added
sol – spoke
amai – having peace (due to fullness in definition)
Or – unique
pAttu – pAsurams (songs)
Ayiraththu – in the thousand
ippaththAl – through this decad
adi – at the lotus feet of such vAmana
am – beautiful
dhAmam – garland
sUttalAgum – can be submitted

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

vAmanan emperumAn, who has no worries (since his worries got eliminated by appearing in front of AzhwAr) and has many auspicious qualities, was spoken with music by nammAzhwAr in this peaceful decad among the unique thousand pAsurams; such decad facilitates those who recite it to submit beautiful garland (as service) at the lotus feet of such vAmanan emperumAn.

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

  • vAttamil pugazh vAmananai – If he does not appear in front of AzhwAr, his glories will be minimised.
  • vAmananai – One who begged to (mahAbali to) get back his own property.
  • isai kUtti – Just like a flower blossoms with fragrance, these pAsurams blossomed with music/tune.
  • vaN satakOpan sol – Like SrI vAlmIki is glorified in SrI rAmAyaNam bAla kANdam 2.12 “udhAradhIr muni:” (the sage who is having great intelligence) – nammAzhwAr is most generous – instead of stopping at just enjoying emperumAn in his heart, he sang them as pAsurams so that others too can experience the same.
  • amai pAttu Or Ayiraththu – being wholesome in proper words and meanings
  • ippaththAl … – Those who can recite this decad, can perform eternal kainkaryam of offering fresh garlands at emperumAn’s divine feet. AzhwAr‘s sufferings are due to his desiring to perform kainkaryam and not being able to perform that; just like father’s wealth will automatically be inherited by the son, those who learn this decad need not suffer like AzhwAr, and will enter the assembly of nithyasUris and experience the bliss (of kainkaryam) as desired (and achieved by AzhwAr).

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, parAnkuSa nAyaki‘s mother said that emperumAn who is naturally helpful towards his devotees considering their danger alone as the trigger for his help, did not come to help her daughter when she was suffering.
  • In the second pAsuram, when reminded about the hurdles, she asks “are the hurdles more powerful than bANAsura’s thousand arms (which you destroyed)?”.
  • In the third pAsuram, she asks “when you are not ready to help my daughter now, why did you help sIthA pirAtti in a similar manner before?”.
  • In the fourth pAsuram, she says “unable to bear the thought of her finding fault in emperumAn, her daughter quotes the same incident to highlight his generosity”.
  • In the fifth pAsuram, she says that emperumAn is merciless since he had not arrived even then.
  • In the sixth pAsuram, she quotes her daughter “is he not merciful by nature? it is due to our fault that he is not coming now”.
  • In the seventh pAsuram, she says “emperumAn has mesmerised my daughter so much that, she considers his faults themselves as good qualities”.
  • In the eighth pAsuram, she says to emperumAn “Look at her sufferings for taking refuge of you”.
  • In the ninth pAsuram, she asks emperumAn “what are you thinking for her attainment of the goal?”.
  • In the tenth pAsuram, she says to emperumAn “her beautiful eyes are the only remaining aspect in her; please protect them at the least”.
  • In the end, AzhwAr explains the result for those who recite this decad and completes the same.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.4.10 – Ezhai pEdhai

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

rama-ravana-battle

Introduction for this pAsuram

Highlights from thirukkurugaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – parAnkuSa nAyaki‘s mother lost everything but the beautiful innocent eyes of her daughter; she requests those divine eyes to be retained and not vanquished at the least.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother says to emperumAn “Oh one who has great valour,  who destroys the enemies! I am sustaining myself just by seeing her divine eyes; at least do not vanquish them”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram – parAnkuSa nAyaki‘s mother gave up everything but her divine daughter’s eyes/form; she requests emperumAn to protect them at least.

pAsuram

ஏழை பேதை இராப் பகல் தன
கேழ் இல் ஒண் கண்ண நீர் கொண்டாள் கிளர்
வாழ்வை வேவ இலங்கை செற்றீர்! இவள்
மாழை நோக்கு ஒன்றும் வாட்டேன்மினே

Ezhai pEdhai irAp pagal thana
kEzh il oN kaNNa nIr koNdAL kiLar
vAzhvai vEva ilangai seRRIr! ivaL
mAzhai nOkku onRum vAttEnminE

Listen

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

Ezhai – being desirous (even if the goal is unattainable)
pEdhai – innocent/adolescent girl (who does not listen to my instructions)
irAp pagal – without distinguishing between night and day
thana – her
kEzh – match
il – not having
oN – beautiful
kaN – eyes
nIr koNdAL – became tearful
kiLar – having great superiority (by troubling others)
vAzhvu – wealth of rAvaNa
vEva – like burnt into ashes
ilangai – lankA
seRRIr – Oh one who destroyed it!

Like you helped sIthA pirAtti,
ivaL – parAnkuSa nAyaki‘s
mAzhai – eyes which look like those of a tender deer
nOkkonRum – eyes alone
vAttEnmin – please do not destroy them

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

Being desirous, the beautiful matchless eyes of my innocent (adolescent) daughter who is not distinguishing between day and night have become tearful; Oh one (SrI rAma) who destroyed lankA and burnt the greatly superior rAvaNa’s wealth into ashes! Just like you helped sIthA pirAtti, you at least ensure that parAnkuSa nAyaki‘s eyes which look like those of a tender deer are protected.

Inherent meaning – (divine glance) her eyes ares the cause for uplifting of all.

vyAkyAnams (commentaries)

Highlights from thirukkurugaippirAn 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

  • Ezhai – Even if it is established authentically that the goal is not attainable, still not giving up on it.
  • pEdhai – the state (stage of girl) where one cannot understand that the goal is unattainable; even if I (mother) advise her, her state (adolescence) will not let her accept.
  • irAp pagal than kEzhil oN kaNNa nIr koNdAL – eyes which are meant to have tears of joy only; kEzh – match, il – not present; so matchless eyes; the eyes, which are so beautiful that after being seen by others, the evil-eye should be removed (dhrushti removal through hArathi) – such eyes have become filled with tears. Like a water-drop in lotus flower, such beautiful form is wasted like “kAttil eRiththa nilavu” (moonlight in forest which is not useful for anyone unlike that which is shining in the town which is useful/enjoyable for the residents)! After trying so hard (to get a jIvathmA), losing that at the time of reaping the result! As said in thiruviruththam 11 “ponnum muththum” (pon – gold – disease of separation; muththu – pearl – tears) are the result of the hard work (of emperumAn)! Now, she is crying for the loss of emperumAn (i.e., losing her by not accepting her) and not for her own.

When there are hurdles to accepting, is just crying for me sufficient (to attain me)?

  • kiLar … – Are her hurdles greater than rAvaNa’s?  As explained in SrI rAmAyaNam ayOdhyA kANdam 1.7 “udhIrNasya rAvaNasya” (powerful rAvaNa) – his wealth is such that he kept mother (sIthA pirAtti) and father (SrI rAma) in separation; you destroyed lankA to eliminate such wealth/power. When you think of destroying something, you destroy it completely without any trace.
  • ivaL mAzhai nOkku onRum vAttEnminE – Now, you have to ensure that her tender eyes are protected.
  • nOkku onRum vAttEnminE – she only will die (if you don’t accept her); we only are the losers; if you are going to survive, you ensure that you protect your life and soul (that is parAnkuSa nAyaki‘s).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

పూర్వ దినచర్య – శ్లోకం 2 – మయి ప్రవిశతి

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శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

శ్రీ వరవరముని దినచర్య

శ్లోకం 2

మయి ప్రవిశతి శ్రీమన్ మందిరం రంగశాయినః
పత్యుః పదాంభుజం ద్రష్ట్రుం ఆయాంతం అవిదూరతః!

అవతారిక:
మొదట మంగళాశాసనము చేసిన తరవాత తమ ఆచార్యులైన మణవాళ మామునులు తమకనుగ్రహించిన విధమును ప్రస్తుతించారు. వారి శ్రీ సూక్తులను వినుట, వారిని సేవించుట,  వారిని కీర్తించుట తమకుత్తారకములని, సంసార క్లేశములను  తొలగదోయగలవని చెప్పుకున్నారు. ఆచార్యులను వారి సమక్షములోనే  కీర్తించాలని,మామునులను స్తుతించతలచి దానిని దినచర్య రూపములో  “మయి ప్రవిశతి” అని మొదలు పట్టి “అనాస్పదం”(శ్లో – 13)అని ముగించారు.

 ప్రతి పదార్థము:

శ్రీమన్ = అపారమైన కైంకర్యశ్రీ ఉన్న మణవాళ మామునులు

రంగశాయినః =శ్రీ రంగములో శయనించి వున్న  శ్రీరంగనాధుడు

మందిరం = కోవెలలోనికి

మయి  = దాసుడు

ప్రవిశతి సతి = వెళ్ళు నప్పుడు

పత్యుః = జగత్పతి అయిన శ్రీ రంగనాథుని

పదాంభుజం = పద్మముల వంటి పదములను

ద్రష్ట్రుం  – సేవించుకోవటానికి

అవిదూరతః = దగ్గరగా

ఆయాంతం = వేంచేసి వున్న వారై( ఈ శ్లోకానికి 12వ శ్లోకములోని “త్వామేవ” అనే పదముతో అన్వయము)

భావము:

‘శ్రీమన్  అనకుండా ‘శ్రీమత్  అన్నట్లైతే మంత్ర రూపము అవుతుంది. అప్పుడు కైంకర్య మనే సంపదను పొందడానికి శ్రీరంగనాథుని కోవెల బాగా తగిన స్థలమని అర్థము వస్తుంది. మొదట్లో మామునులను సేవించు కోవాలనుకోకుండా శ్రీరంగనాథుని సేవించు కోవాలనుకొని కోవెలకు వెళ్ళగా అనుకోని విధముగా అక్కడ, దాసుడికి అతి సమీపములో మామునులు, స్వామి సన్నిధిలో సేవించుకోవటానికి వేంచేసి వున్నారు. అది దాసుడికి అయత్న లాభముగా అమరిందని చెప్పుతున్నారు. మునుపు మామునుల విషయములో కొంత పరాకు చూపిన దోషము వారి కటాక్షముతో తొలగిపోయిందని చెప్పుతున్నారు. భగవంతుడి కంటే ఆచార్యులు ఎంతో ఉన్నతమైన వారు. భగవంతుడి దర్శనము కోసము వెళ్ళినప్పుడు  ఆచార్యులు అక్కడ కనపడటము ఎలాంటిదంటే, కట్టెలు కొట్టి అవి అమ్మి బతికే వాడికి,  కట్టెలు కొట్టడానికి వెళ్ళ్గాక అక్కడ ఆయాచితముగా పెద్ద నిధి దొరికినట్లు,  అని వ్యాఖ్యాత అంటున్నారు.  రామానుజులకు చేయు  కైంకర్యమే పురుషార్థము. దానికి వారి శ్రీ పాదములే ఉపాయమని తలచిన ఆచార్య నిష్ఠులైన మామునులు కోవెలకు వెళ్ళి పెరుమాళ్ళను సేవించుకోవటము , పెరుమాళ్ళకు మంగళాశాసనము చేయటము కోసమే కాని సిధ్ధోపాయమైన పెరుమాళ్ళను తమ పురుషార్థానికి ఉపాయముగా స్వీకరించడానికో, ప్రపత్తి చేయటానికో, కాదు. దేవతాంతరమును, శబ్దాది విషయములను, ఉపాయ భక్తిని ,ఉపాయమైన పెరుమాళ్ళను,సమానముగా చూసి పెరుమాళ్ళు మనకు స్వామి, (వానిని స్వయం ప్రయోజనముగా సేవించి మంగళాశాసనము చేయాలని భావించాలి)అని తలచే వారు పరమైకాంతి అని శాస్త్రాలు చెప్పుతున్నాయి. మామునులు ఆ కోవలోని వారే అని ఇక్కడ భావము.

అడియేన్ చూడామణి రామానుజ దాసి

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

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

 

పూర్వ దినచర్య – శ్లోకం 1 – అంగే కవేర

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శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

శ్రీ వరవరముని దినచర్య

శ్లోకం 1

అంగేకవేర కన్యాయః తుంగేభువన మంగళే
రంగే ధామ్నిసుఖాసీనం వందే వరవరం మునిం

$3B72773B15A9C344

ప్రతి పదార్థం:

తుంగే = ఉన్నతమైన

భువన మంగళే = సకల ప్రాణుల  మంగళములకు  కారణమైన

కవేర కన్యాయః = అక్కడ కావేరి  నదీ (నడుమ )లో ఉంటుంది

రంగే ధామ్ని = శ్రీరంగ దివ్య క్షేత్రములో

సుఖాసీనం = సుఖముగా ఆసీనమైవున్న

వరవరం = స్వరూప, ఔదార్యము,  కారుణ్యము మొదలైన వాటిలో అళగియ మణవాళ పెరుమాళ్( శ్రీరంగ నాథుడు) పోలి వున్న, అళగియ మణవాళ అనే పేరు ధరించుకున్న

మునిం = ఆచార్యులే శేషినని నిరూపించిన మణవాళమామునులు

వందే = దాసోహములు సమర్పిస్తున్నాను

భావము:

“మహి సమర్పణే”(గతౌ) ధాతు రూపములో అవతరించిన మంగళము అనే పదము గమ్యమును సూచిస్తుంది.దానికి సాధనమాన ఉపాయమును తెలుపుతుంది. “కవేర కన్యాయః అంగే”  , “రంగే ధామ్ని” అనే ప్రయోగాల కు సరిపోతుంది. ఇవి రెండు మనకు  ఉపేయమును చూపుతున్నవి మరియు మిగితా ఉపేయములకు ఉపాయముగాను చెప్పుతున్నవి అనుటలో సందేహము లేదు.

“రంగం” అనే పదము ఎమ్పెరుమానుక్కు ప్రీతి కలిగిస్తుంది .” సుఖాసీనమ్” అనుటలో మణవాళమామునుల అవతారము తరవాత శ్రీరంగమునకు మహమ్మదీయుల దండయాత్రలు కాని వేరే ఎటువంటి ఉపద్రవములు లేవు అని తెలియ జేస్తున్నది. పిళ్ళై లోకాచార్యుల, వేదాంత దేశికుల కాలములోను మహమ్మదీయుల దండయాత్రలు వుండేవి. అలా మణవాళమామునుల కాలము లో ఎటువంటి ఉపద్రవుములో లేవు.

“వది-అభివాదన స్తుత్యో” అనే ధాతు రూపములో అవతరించిన “వందే “అనే ప్రయోగముతో సాష్టాంగ నమస్కారమును, సంకీర్తనను  తెలియ జేస్తుంది. ఈ రెండు మణవాళ మామునులను గురించి కాయిక , వాచిక, మానసిక. కైంకర్యములను తెలియ జేస్తుంది.

అడియేన్ చూడామణి రామానుజ దాసి

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

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