Monthly Archives: June 2016

Arththi prabandham – 6

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

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ramanuja

Introduction

The link to the previous pAsuram and this one is established through the phrase “un bhOgam nanRO enai ozhindha nAL”. In the earlier pAsuram, maNavALa mAmunigaL asked SrI rAmAnuja as to whether he would be able to enjoy the luxuries in paramapadham while in fact he (maNavALa mAmunigaL ) is suffering here in this materialistic earth. Hearing this, maNavALa mAmunigaL assumes that srI rAmAnuja gave a reply to it. The reply is “Hey! maNavALa mAmunigaL ! Why do you point fingers at me and say I am enjoying the benefits without you at paramapadham. I will take you to paramapadham one day when your deserved time comes. Till that time, continue to develop your mental maturity and spiritual journey. When the appropriate time comes, I will take you”. maNavALa mAmunigaL , in this pAsuram gives an answer to this situation posed by SrI rAmAnuja. He says “svAmi. The fact that you told now may be applicable for “anukUlar” (those who stand by the way of established protocols that are conducive to his journey towards liberation; they support other fellow anukUlar). But adiyen is opposite of “anukUlar”, as adiyen is “prathikUlar” (those who does not stand by or abide by the established protocols that are conducive to one’s spiritual journey towards liberation; they do not support other anukUlar). For a prathikUlar of my degree, even if a split second passes, the amount of “prathikUlam” will only multiply, if any. Hence, I ask you SrI rAmAnuja to get rid of my body that is the feeding ground of all ill qualities that one can possibly imagine”.

pAsuram 6

vEmbu muRRak kaippu miguvadhupOl vevvinaiyEn
thImbu muRRum dhEgamuRRich chellungAl – AmparisAl
ERkavE sindhiththu ethirAsA ivvudalai
thiRkavEyAna vazhi sey

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Word-by-Word Meaning

ethirAsA – (Oh! yathirAja!!!)
vEmbu – A neem tree is such that when it
muRRak – matures (as time passes by)
kaippu miguvadhu – its bitterness grows
pOl – Likewise
vevvinaiyEn – adiyen whose body is the residence of the most cruelest sins
dhEgamuRRi – if such a body continue to grow old and
chellungAl – if it continues to mature in the same fashion
thImbu – (only) bad karma
muRRum – will be found everywhere in it
AmparisAl – (Hence) in order to reinstate the true nature of my soul
ERkavE sindhiththu – (adiyEn requests you) to think and act right away before it is too late
sey – and do it in the most appropriate
vazhi – way
thiRkavEyAna – and destroy
Ivvudalai – this body that is the dwelling place of all bad qualities

Simple Translation:

In this pAsuram, maNavALa mAmunigaL asks SrI rAmAnuja to destroy his body that is the source of the cruelest sins in the world. He gives an analogy of a neem tree. The bitterness of a neem tree grows even further as time progresses. Similarly, maNavALa mAmunigaL says that the sins that are caused by his body continues to grow manifold. Thereupon, he urges SrI rAmAnuja to destroy his body immediately by thinking of the most appropriate way to do so.

Explanation:

maNavALa mAmunigaL tells SrI rAmAnuja, “Oh!!! yathirAja!!! The leader of sanyAsis!!! A sugarcane which is inherently very sweet in nature, becomes sweeter with each passing day. Similarly, a neem tree that is inherently bitter in taste becomes even more bitter with each passing day. In the same manner, my body that is the dwelling place of the cruelest sins in the word, continues to accrue more sins as time progresses. I am the epitome of inferior qualities that is the source of these sins.  Hence, adiyEn requests you to act now before it is too late. adiyEn requests you to think of a way to destroy this body of mine that houses nothing but inferior qualities.

adiyEn santhAna rAmAnuja dAsan

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यतिराज विंशति – श्लोक – १४

Published by:

श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १३                                                                                                                                      श्लोक  १५

श्लोक  १४

वाचामगोचर महागुणदेशिकाग्राचकूराधिनाथ कथिताखिल नैच्यपात्रम् |
एषोऽहमेव न पुनर्जगतीद्वशस्तद्रामानुजार्य ! करूणैव तू मद्गतिस्ते|| १४ ||

आर्य   रामानुज      : रामानुज! सब वस्तुओं में
वाचामगोचर हागुणदेशिकाग्रचकूराधिनाथ कथित अखिलनैच्यपात्रम्  : जिनके महागुण सबकी प्रशंसा से बाहर हैं, जो सब आचार्यों में श्रेष्ठ हैं ऐसे श्रीकूरनाथजी से वर्णित सभी नीचताओं का एकमात्र पात्र जगति एषः अहम् एव इस संसार में सिर्फ मैं एक ही हूँ
ईद्वश:                  : पुन: न ऐसा दोषयुक्त दूसरा कोई नहीं (इसलिये)
ते करूणा:              : तु  आपकी करूणा की तो
मद्गति:                : एव   मैं एक ही गति हूँ |

अपने स्तवों में श्रीवत्साङ्कमिश्र जो नैच्यानुसन्धान कराते हैं वे सब सचमुच मुझमें ही हैं, मेरे जैसा नीच इस संसार में दूसरा कोई नहीं| इसलिए आपकी कृपा को छोड़ कर मेरे लिये और कोई शरण (उपाय) नहीं हैं|

यहाँ श्रीकूरत्ताल्वान् को वाचामगोचरमहागुणदेशिकाग्रच विशेषण दिया गया है| यह बहुत ही उचित है, क्योंकि उनके समकाल में ही कहा जाता था की परमात्मा के गुणों का वर्णन भी सफलता से कोई कर जाता है, श्रीरामानुज के गुणों का भी पूरा पूरा वर्णन कोई कर पायेगा, लेकिन कूरेशजी के गुणों का वर्णन आदिशेष से भी नहीं किया जा सकता| यह रामानुजनूत्तंदादि की कूरेश सम्बन्धी गाथा से भी स्पष्ट है| ऐसे गुणयुक्त कूरेश भी भगवान की स्तुति में प्रवृत्त होकर उनकी स्तुति कम और अपना नैच्यानुसन्धान अत्याधिक करके ही ठहरे| यह नैच्यानुसन्धान वैकुण्ठस्तव तथा वरदराजस्तव के पिछले भाग में देखा जा सकता है| वास्तव में उस नैच्यानुसन्धान का वे तो पत्र नहीं| हमारे अनुसन्धान ही के लिए उन्होंने अपने ऊपर आरोपित करके कहा था| इसलिए मेरी रक्षा के लिए आपकी कृपा के सिवाय दूसरा कोई उपाय नहीं|

करूणैव तु मद्गतिस्ते ते करूणा – आपकी करूणा, मद्गति:- मुझको शरण मानने वाली है, अर्थात् आपकी करूणा मुझे छोड़ कर और किसी के पास तो सफल नहीं होगी|

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pramAthA (preceptors) – http://acharyas.koyil.org
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यतिराज विंशति – श्लोक – १३

Published by:

श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १२                                                                                                            श्लोक  १४

श्लोक  १३

तापत्रयीजनित दु:खनिपातिनोऽपि देहस्थितौ मम रूचिस्तु न तन्नीवृत्तौ |
एतस्य कारणमहो मम पापमेव नाथ त्वमेव हर तध्यतिराज शीघ्रम् | १३ |

यतिराज!                                          : रामानुज
तापत्रयीजनित दु:खनि पातिन: अपि   : तापत्रयों से जनित दु:खों में गिर कर भोगने पर भी
मम रूचि: तु                                     : मेरी इच्छा तो
देहस्थितौ                                         : इस शरीर की रक्षा में ही है
तत् निवृत्तौ न                                  : उसको दूर करने में नहीं
एतस्य कारणं मम पापम् एव              : उसको कारण मेरा पाप ही है
अहो नाथ                                         : हाय, मेरे रक्षक स्वामिन्!
तत् त्वम् एव                                    : उस पाप को आप ही
शीघ्रं हर                                           : बहुत जल्दी दूर कीजिए

यध्यपि सब वस्तुओं के भीतर व बाहर रहने वाले ईश्वर को तुम देख नहीं पाये, आँखों से दीख पड़ने वाली नफरत करने लायक वस्तुओं के दोषों को तो ठीक ठीक देखते हो| उन्हें देखते हो तो क्या उन्हें त्यागने की इच्छा नहीं होती? इस प्रश्न के उत्तर में कहते हैम – मेरी दशा ऐसी है कि दु:खों को भी मैं सुख समझता हूँ| इसका कारण मेरे प्रबल पाप ही हैं| उन्हें आप ही को दूर करना चाहिए|

तापत्रयी तीन प्रकार के पाप, पहला आध्यात्मिक ताप जो हाथ-पावँ आदि शरीर के अंगों से उत्पन्न होता हैं, शरीर तथा मानस भेद से वह दो तरह का है| शरीर ताप व्याधि कहलाता है और मानस ताप आधि| इस प्रकार आधि-व्याधि ही आध्यात्मिक ताप हैं |

पशु पक्षी मनुष्याध्यै: पिशाचोरग राक्षसै: | सरीसृपाध्यैश्र्च नृणां जायते चाधिभौतिक: ||”

अर्थात् जानवर और चिड़िया, मनुष्य और पिशाच, उरग और राक्षस तथा साँप आदि जीवों से मनुष्यों को जो ताप उत्पन्न होता है वह आधिभौतिक कहलाता है |

शीत वातोष्ण वर्षाम्बू वैध्युतादिसमुद्भव: | तापो द्विजवरश्रे ष्ठै: कथ्यते चाधिदैविकः ||

अर्थात् ठण्ड और गरमी, वायु और वर्षा और बिजली आदि से उत्पन्न होने वाले ताप ही श्रेष्ठों से आधिदैविक कहे जाते हैं| ये तीन स्वयं दु:ख रूप और असह्य हैं|

 जब शरीर इतने दु:खों का कारण है, मुझे उसके नाश की प्रतीक्षा में रहना चाहिए| किन्तु मेरी रूचि इसी में है कि यह कैसे और भी चिरस्थायी होगी| इसलिए प्रार्थना कराते हैं कि इसमें अरूचि उत्पन्न करके इसे दूर करने का उपाय करना आप ही का काम है || १३ ||

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यतिराज विंशति – श्लोक – १२

Published by:

श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  ११                                                                                                                                            श्लोक  १३

श्लोक  १२

अन्तर्बहि: सकलवस्तुषु संन्तमीशं अन् : पुर: स्थितमिवाहमवीक्षमाण: |
कन्दर्पवश्यहृदय: सततं भवामि हन्त त्वदग्रगमनस्य यतीन्द्र नार्ह: || १२ ||

यतीन्द्र सकलवस्तुषु     : रामानुज! सब वस्तुओं में
अन्त: बहि:                  : भीतर और बाहर
सन्तम् ईशं                  : व्याप्त करके स्थित भगवान को
अन्ध: पुर: स्थितम् इव : जैसे एक अन्धा अपने सामने की वस्तु को नहीं देख सकता वैसे
अवीक्षमाण:                : अहं सततं   नहीं देख कर, मैं हमेशा
कन्दर्पवश्यहृदय:         : काम के अधीन हो कर
भवामि हन्त                : रहता हूँ | हाय !
त्वदग्र गमनस्य न अर्ह:: तुम्हारे सामने आने तक के लिये मैं योग्य नहीं |

पिछले श्लोक में ‘अघं कुर्वे’ | अगर कोई पूछे कि जब सर्वेश्वर सब स्थानों में व्याप्त होकर तुम्हारे कर्म देख रहा है, तुम उससे छिप कर कैसे पाप कर सकते हो, इसका उत्तर इस श्लोक से देते हैं| मैंने तो ईश्वर को नहीं देखा है, तुम कहते हो कि सब वस्तुओं में भीतर और बाहर व्याप्त है| यदि अंधा अपने सामने वाली वस्तु को नहीं देख पाता तो इसमें आश्चर्य का क्या विषय है? मैं उस अन्धे की तरह ही हूँ|

 ईशमवीक्षमाण: कन्दर्पवश्यहृदय: सततं भवामिईश्वर को आँखों से देखता तो क्या उसी में मुग्ध हो कर नहीं रहता? उसका दर्शन न होने से ही मैं मनमाना काम कर रहा हूँ और क्षुद्र विषयों का यह दर्शन और भाग तो हमेशा करता रहता हूँ| ऐसा नहीं कि किसी एक समय पर ही, किन्तु ‘सततं’ सर्वदा ही|

त्वदग्रगमनस्य नार्ह: – मैं ऐसा पापी हूँ कि आपके सामने खड़े होने योग्य भी नहीं| जब यह मेरी योग्यता है, तब आपसे पास कैसे आ सकूँगा? || १२ ||

archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

 

यतिराज विंशति – श्लोक – ११

Published by:

श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १०                                                                                                                   श्लोक  १२

श्लोक  ११

पापे कृते यदि भवन्ति भयानुताप लज्जा: पुन: करणमस्य कथं घटेत |
मोहेन मे न भवतीय भयादिलेश: तस्मात् पुन: पुनरघं यतिराज कुर्वे |११|

यतिराज                          : श्रीरामानुज!
पापे कृते                          : जब पाप किया जाता है, तब
यदि भयानुताप लज्जा:     : यदि भय अनुताप और लज्जा हों तो
अस्य पुन: करणं              : इस पाप का फिर भी करना
कथं घटेत मे                    : कैसे घटेगा ? मुझे तो
मोहेन इह                        : अज्ञान के कारण पाप करने में
भयादि लेश:                    : भय आदि का थोड़ा सा अंश भी
न भवति तस्मात् अघं      : नहीं होता इसलिये पाप को
पुन: पुन: कुर्वे                  : बार-बार करता हूँ |

अज्ञान से भरे इस संसार में पाप करना कोई अद्भुत विषय नहीं, इसलिए पाप हो जाने की चिन्ता तो मुझे नहीं| ‘हाय! मैंने पाप कर लिया| इससे इस लोक तथा परलोक में मेरी क्या दशा होगी?’ इस तरह का भय, अनुताप और लज्जा हो तो यह किये हुए पाप का कुछ प्रायश्चित होगा, बाद में जान बूझ कर पाप करने से हमें रोकेगा| लेकिन मुझको पापों के विषय में जरा भी न भय है, न अनुताप है और न लज्जा| इसका कारण है विवेक का अनुभव| पाप से रोकने वाले अनुताप आदि के अभाव से बार-बार पाप करता ही रहता हूँ| अपने पापों की अधिकता को उपरोक्त शब्दों में श्रीरामानुज की सेवा में निवेदन कराते हैम की मुझे ऐसे पापी को आपकी कृपा के सिवाय दूसरी कोई गति नहीं|

श्रीवत्साङ्कमिश्र ने पिल्लै-पिल्लै आल्वान् से जो कहा था वह इस श्लोक के पूर्वार्ध से मेल खाता है| वह ऐतिह्य यों है; श्रीवत्साङ्कमिश्र (कूरत्ताल्वान्) के कई शिष्यों में पिल्लै-पिल्लै आल्वान् एक थे| आभिजात्य आदि गुणों से कुछ ऊँचे होने के कारण वे भागवतों से विनयहीन होकर बरताव करते थे| इसे देख कूरेशजी ने सोचा; हाय! इसका यह भागवतापचार बहुत ही हानिकारक है| वह तो इसके ज्ञान अनुष्ठान सबको नष्ट करके स्वयं बलवान होकर अन्त में इसका ही सर्वनाश कर डालेगा| इसलिए इसे पाप से बचना चाहिए| एक दिन पुण्यकाल में स्नान करने के बाद कूरेशजी ने उससे पूछा, “क्या तुम मुझे कोई दान नहीं दोगे जब कि इस पुण्यकाल में सभी कुछ न कुछ दान कराते हैं?” उसने उत्तर दिया, “स्वामिन्! मैं दान क्या दे सकता हूँ जब मेरा सब कुछ आप ही का है|” तब कूरेशजी ने कहा, “अच्छा, तब मेरे हाथ में उदकदान कर दो कि मैं आगे मनो वाक् काय तीनों से भागवतों के प्रति अपचार किये बिना सावधानी से रहूँगा|” उसने भी वैसा ही कर दिया| आगे चल कर एक दिन पूर्व वासना से भागवत का अपचार हो गया| उससे भी भयभीत हो और कूरेशजी के सामने जाने में लज्जित होकर अपने ही घर में ठहर गया| हमेशा की तरह जब यह कूरेशजी के यहाँ नहीं आया तब कूरेशजी ने स्वयं उसके घर जाकर पूछा, क्या बात है? उसने कहा, ” आज मेरे से एक भागवत के प्रति अपचार हो गया| मालूम होता है कि इस शरीर के साथ जब तक रहता हूँ तीनों करणों से अपचार के बिना जीवन बिताना असंभव है| मैं क्या करुँ?” यह कह कर दु:ख से भूमि में गिरकर कूरेशजी के चरणों से लिपट गया| इसका पश्चात्ताप देखकर कूरेशजी खुश हुए और बोले, “मन से अपचार होने पर यदि अनुताप होता है तो ईश्वर उसको क्षमा कर देते है| इस डर से कि खुले त्पोर पर किसी का अपचार करने से राजा का दण्ड मिलेगा तुम शरीर से किसी को नहीं सताओगे| अब वाक् एक ही रह गया है| उसे वश में रख कर सावधानी से रहो” || ११ ||

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यतिराज विंशति – श्लोक – १०

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श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति     

श्लोक ९                                                                                                                           श्लोक  ११

श्लोक  १०

हा हन्त हन्त मनसा क्रियया च वाचा योऽहं चरमि सततं त्रिविधापचारान् |
सोऽहं तवाप्रियकर: प्रियकृद्वदेवं कालं नयामि यतिराज! ततोऽस्मि मूर्ख: | १० |

यतिराज! य: सततं              : है यतिराज! जो (मैं) हमेशा
मानसा वाचा क्रियया च       : मन, वाक्, शरीर तीनों करणों से
त्रिविध-अपचारान्               : तीन तरह के अपचारों को
चरामि स: अहं                    : कर रहा हूँ वह मैं
तव अप्रियकर:                   : आपका अप्रिय कराते हुए
एवं कालं नयामि                : ऐसे समय बिता रहा हूँ
प्रियकृद्वत्                       : मानों आपके प्रिय ही को करने
तत: मूर्ख: अस्मि               : वाला हूँ इसलिये मैं मूर्ख हूँ
हा हन्त हन्त                     : हाय हाय! कैसी वंचना है!

स्वामिन् श्रीरामानुज! यध्यपि मन, वाक्, काय तीनों करण आपकी सेवा में लगाने ही के लिए बनाये गये हैं, तथापि अभागा मैं उनसे भगवदपचार, भागवतापचार एवं असह्यापचार तीन तरह के अपचारों को कराते हुए जीता था| आपके हृदय को दु:ख पहुँचाते हुए यध्यपि मैं रहता था, फिर भी मैं ऐसा ढोंगी बन कर समय बिताता था, मानो आपकी प्रीति के कारण ही काम कर रहा हूँ| यह था मेरी मूर्खता|

त्रिविधपचारान् तीन प्रकार के अपचारों में;

भगवदपचार – सर्वेश्वर को भी देवतान्तरों के समान मानना, रामकृष्ण आदि अवतारों को यह समझना की वे भी हमारे जैसे मनुष्य ही हैं, अर्चावतार में मूर्ति के उपादान द्रव्य का विचार करना आदि|

 भागवतापचार – अहंकार से तथा अर्थ और काम से प्रेरित होकर श्रीवैष्णवों के प्रति किये जाने वाले अपराध|

 असह्यापचार – पूर्वोक्त प्रकार से अर्थ कामों से प्रेरित न होकर, हिरण्यकशिपु की तरह भागवद्विषय एवं आचार्यापचार भी असह्यापचार कहलाता है || १० ||

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Arththi prabandham – 5

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

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ramanujar-mamunigalemperumAnArmAmunigaL

Introduction

In the previous pAsuram, maNavALa mAmunigaL used the phrase “uNarndhu pAr” towards SrI rAmAnuja that means “please ponder over it”. The continuation to this pAsuram comes in the form of a question as to what makes maNavALa mAmunigaL tell SrI rAmAnuja with such an authority. What relationship does he share with SrI rAmAnuja? Why should SrI rAmAnuja consider the case of maNavALa mAmunigaL as “inevitable” and take his case for granted? This pAsuram answers that question. maNavALa mAmunigaL firmly says that he is the son of SrI rAmAnuja and that is the relationship that guarantees the inevitable nature of his case.

pAsuram 5

than pudhalvan kUdAmal thAn pusikum bhOgaththAl
inburumO thandhaikku ethirAsA – un pudhalvan
anRO yAn uraiyAy AdhalAl un bhOgam
nanRO enai ozhindha nAL

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Word-by-Word Meanings:
ethirAsA – Oh emperumAnArE!!!
thandhaikku – For a father
inburumO – does he get any happiness when
than – his
pudhalvan – son
kUdAmal – is not there with him
thAn – and he alone (the father)
pusikum – enjoys
bhOgathAl – the luxuries like wealth etc
un – You  (my father)
yAn – and I
pudhalvan – am your son , as you are my father.
anRO – Is this not true?
uraiyAy  – Please tell me.
AdhalAl – Hence
un – your
bhOgam – enjoyment on
nAL – the day when (you)
ozhindha – are without
enai – me
nanRO – will it give you happiness?

Simple Translation:

maNavALa mAmunigaL gives an analogy in this pAsuram. Would a father while alone, separated from his son, be able to enjoy the luxuries of life all by himself? Will he not be always thinking about the son who is far away? Certainly he will and this will make him unable to enjoy the luxuries and make him yearn to be with the son. maNavALa mAmunigaL asks Sri rAmAnuja that he is his son and questions whether he (SrI rAmAnuja) is getting any kind of happiness in paramapadham while his son (maNavALa mAmunigaL) is still suffering here.

Explanation

There is a father whose dear son is in some land far away. In this situation, will this father be able to solely enjoy the luxuries that includes wealth etc., that is in front of him? maNavALa mAmunigaL asks SrI rAmAnuja, “Oh!!! The leader of yathIs (sanyAsis)!!! In a similar fashion, adiyen is like a son to you inevitably” (as per the SrI sUkthi “kariyAn brahmatha pithA”). maNavALa mAmunigaL continues “Oh! emperumAnArE!!! Please confirm this relationship of father and son. This relationship is inherently natural. Hence, the luxuries that is described as “kattezhil vAnavar bhOgam (thiruvAimozhi 6.6.11)”, will that be enjoyed by you on the day when you did lose me? Adiyen (maNavALa mAmunigaL) does know that you will not be able to enjoy the luxuries in paramapadham as you are separated from me, your son. Hence, adiyEn requests you to kindly take me into your fold.

adiyEn santhAna rAmAnuja dAsan

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thiruvAimozhi – 2.9.9 – yAnE ennai

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Full series >> Second Centum >> Ninth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram  – AzhwAr feels sorry for having lost this most enjoyable servitude since time immemorial.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “though the relationship [between jIvAthmA and paramAthmA] is inseparable, due to ignorance that has no beginning, being polluted by ahankAram and mamakAram, I have lost it”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – AzhwAr says “I have lost this sambandham and the joy (explained in previous pAsuram) since time immemorial”.

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

Ninth pAsuram. AzhwAr meditated upon the manner in which nithyasUris enjoy emperumAn eternally saying “mikkAr vEdhavimalar vizhungum“; AzhwAr then thinks about his own nature (of the AthmA) which matches the SEshathvam (servitude) of the nithyasUris and says “[Yet] I have been unworthy [having lost that opportunity to serve]”.

pAsuram

yAnE ennai aRiyagilAdhE
yAnE enRanadhE enRirundhEn
yAnE nI en udaimaiyum nIyE
vAnE Eththum em vAnavar ERE

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

yAnE – I myself
ennai – in the matters relating to me
aRiyagilAdhE – due to not having true knowledge
yAnE – considering myself as independent
en thanadhE – considering everything but myself as my belongings
enRu – engaged in ahankAram (considering myself as independent) and mamakAram (considering the belongings of bhagavAn as mine)
irundhEn – merely existed (without manifesting AthmA‘s eternal nature)
vAnE – all of paramapadham (where true knowledge is practiced without this ignorance)
Eththum – praising (your relationship with them)
avvAnavar – those residents of the paramapadham
ERE – Oh one who resides there manifesting the pride of lordship!

(Once this true knowledge is understood,)
yAn – I
nIyE – being prakAra (attribute) of you which is inseparable and thus can be said as “You”
en udaimaiyum – those which are my belongings
nIyE – (in the same manner, being attributes) are such that they can be said as “You”

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

Due to my not having true knowledge in the matters relating to me, I considered myself as independent and considered everything but myself as my belongings, engaged in ahankAram (considering myself as independent) and mamakAram (considering the belongings of bhagavAn as mine) and merely existed (without manifesting AthmA‘s eternal nature); Oh one who resides in paramapadham manifesting the pride of lordship, being praised in all of paramapadham (where true knowledge is practiced without this ignorance) by those residents of the paramapadham praising (your relationship with them)! Once this true knowledge is understood, I realise that “I” can be said as “You”, due to my being prakAra (attribute) of you which is inseparable and in the same manner being your attributes, my belongings can also be called as “You”.

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

  • yAnE – My loss is not due to his deeds [This is explaining the avadhAraNArtham “E” in end of yAnE which says I alone am the cause]; while he is trying to come in front of me and help me, I myself caused my own destruction.
  • ennai aRiyagilAdhE – Just like a prince who gets lost in the forest, found by a hunter and being raised by him, he will eventually come to think that he too is a hunter, I who do not realise that I am a prakArabhUtha (an attribute, a form) of sarvESvaran.
  • yAnE en thanadhE enRu irundhEn – Instead of thinking “bhagavAn and his belongings”, I misunderstood “I and my belongings”.
  • irundhEn – If this goes on for a long time, some day, one should repent for such situation; even that did not occur – I lived as if I am complete and without any worries. Just as it is said in periya thiruvanthAdhi 82 “thIvinaiyEn vALA irundhu ozhindhEn” (I, who am this sinner, stayed without acting upon those sins). Though I was fit to do everything as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (Let me serve you in all ways), I stayed as if I had nothing to do. It sounds like AzhwAr is saying “ozhindhEn” (I am finished). While it is said that “even a moment of separation from bhagavAn is unbearable”, AzhwAr says that he has lost this all along (until now) since time immemorial.

When asked “Is this not the way that this should be understood?”, he says

  • yAnE nI – mukthAthmAs would say as in bruhadhAraNyaka upanishadh “aham manurabhavam sUryaScha” (vAma dhEva rishi who worships brahmam says “I am manu, I am sUrya”); those who have pristine knowledge in this samsAram would say as in SrIvishNu purANam 1.19.85 “maththas sarvamaham sarvam” (prahlAdha says “everything came out of me, I am everything”; What makes them say these? “aham brahmAsmi” – Like one says “I am the prince (son of the king)”, one’s relationship with brahmam makes one say “I am brahmam”. When it is said in SrIvishNu purANam “sa vAsudhEva:” (that object is vAsudhEva), isn’t it explained as a SarIram (body) of vAsudhEva?
  • en udaimaiyum nIyE – Just as it is said in mahAbhAratham udhyOga parvam by vidhura to dhritharAshtra “yasyaithE thadhdhanam” (for those who own him, those persons are that wealth for him).

Where did we observe this?

  • vAnE Eththum – nithyasUris enjoy you this way. As in “manjA krOSanthi” (bed is making noise) which means the persons on the bed are making noise, here vAn (paramapadham) indicates the residents of the paramapadham.
  • em vAnavar ERE – This is the place where the nithyasUris and mukthAthmAs serve him matching their serving nature and he accepts their service matching his lordship over them. AzhwAr says “em” to indicate that he (badhdhAthmA – bound soul) is as qualified as they are (nithasUris – ever free soul), yet, he lost and became worthless.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 4

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ramanuja showing paramapadham

Introduction

The physical body that was described as an impediment in the previous pAsuram, is now described in this pAsuram as a prison in which the soul dwells. maNavALa mAmunigaL requests Sri rAmAnuja to get him liberated from that prison. In this pAsuram, he adds that only Sri rAmAnuja can do that.

pAsuram 4

indha udaRchiRai vittu eppozhudhu yAn Egi
andhamil pErinbaththuL AguvEn – andhO?
irangAy ethirAsA! ennai ini uykkai
parangAN unakku uNarndhu pAr

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Word-by-Word Meanings

ethirAsA! – Oh yathirAja!!! The leader of all yathIs (sanyAsis)
eppozhudhu – when
yAn – do I
vittu – get liberated from
chiRai – the prison called
indha udal – this physical body
Egi – and ascend viaarchirAdhi way to paramapadham (archiRadhi way is the route that a liberated soul takes to go to paramapadham – the eternal abode of sriman nArAyaNan)
AguvEn – (when) shall I?
pErinbaththuL – enter the place of eternal happiness called paramapadham that is described as
andham – end
il – less
andhO? – Alas!!!
irangAy – (Oh! yathirAja!!!) Please bless
ennai – me
ini – From now on
param kAN – it is only possible
unakku – for you
uykkai – to protect me (and the like)
uNarndhu – (Hence please) think
pAr – and ponder about it
 

Simple Translation

maNavALa mAmunigaL describes the physical body as a prison in which the soul dwells. A soul is considered to be liberated or set free only when it is released from the clutches of bondage of births and death and ascends to paramapadham via the archirAdhi path. Until then the incessant sufferings of the soul would continue. maNavALa mAmunigaL requests Sri rAmAnuja that only he can do something to get the soul liberated from him. He requests Sri rAmAnuja to think over it and protect him by liberating.

Explanation

The body as described by Sri krishNa in HIS Sri bhagavath gIthA as a “field” (idham SarIram – Sri bhagavath gIthA 13.2). The field called body is described in this pAsuram as a prison that acts as the greatest obstacle for a soul to be liberated. maNavALa mAmunigaL realizes as to when would the body fall and soul be liberated and ascend to the ultimate place that is also known as “parama padham”  or the eternal abode of SrIman nArAyaNan. It is a place filled with endless happiness eternally. The path to reach there is also very resplendent and is known as “archiRadhi”. maNavALa mAmunigaL yearns to be in paramapadham in the company of elite devotees there who are characterized by infinite knowledge and people upon whom the mundane bondage of this world has no impact whatsoever. maNavALa mAmunigaL express his anxiety and lets out an “alas”!!! He immediately thinks of Sri rAmAnuja as always and exclaims “Oh! yathirAja!!! You are the leader of yathIs (sanyAsis – mendicants). In addition to that, you are also the leader and master of all refugees like me who does not have any other place to surrender except your lotus feet. Even SrIman nArAyaNan did not protect some people including me and the like and dismissed us as “kshipAmi (Sri bhagavath gIthA 16.19)”. Even HE could not protect the likes of me and much more because of the innumerable accrued sins.  There is no other place to go for me (and many people like me) except you and your lotus feet. Hey! yathirAja! Only you can save me. Please ponder over this”.

adiyEn santhAna rAmAnuja dAsan

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thiruvAimozhi – 2.9.8 – ekkAlaththu endhaiyAy

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

Full series >> Second Centum >> Ninth decad

Previous pAsuram

paramapadham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr mercifully says out of his great thirst in serving emperumAn “even if it is a fleeting moment, if you spend with me as my master, I won’t even ask that (small moment of togetherness) afterwards”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully reveals his great affection by saying “if I get to be with you even for a fleeting moment, I won’t need anything else”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ekkAlaththu endhaiyAy ennuL mannil – maRRu
ekkAlaththilum yAdhonRum vENdEn
mikkAr vEdha vimalar vizhungum – en
akkArak kaniyE ! unnai yAnE

Listen

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

mikkAr – being greatly exalted
vEdha vimalar – the purest leaders of vaidhika path
vizhungum – (due to their great attachment) consume and enjoy him
en – for me
akkAram – soaked in sugar
kaniyE – one who is filled with sweetness like a fruit
ekkAlaththu – even a fleeting moment
endhaiyAy – visibly manifesting your lordship over me
en uL – in my heart
mannil – if residing firmly
maRRu – except this
ekkAlaththilum – at all times
yAdhu – anything
onRum – other
unnai – you
yAn – I
vENdEn – won’t ask

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

Oh one who is filled with sweetness like a fruit soaked in sugar for me, in a way similar to the experience of the purest exalted leaders of vaidhika path who consume and enjoy you! If you reside firmly in my heart and visibly manifest your lordship over me even for a fleeting moment, I will never ask your for anything other than that.

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

ALavandhAr explains this as follows:

  • ekkAlam … – Even if it is for a very very fleeting moment which cannot even be explained by me in the future, if you arrive in my heart with your proper stature as the lord, at all times – i.e., all times other than this time when you arrive, I won’t ask for anything; I won’t even ask for the same thing (very very fleeting moment of togetherness) in the future. This is just like someone who is suffering from fever would crave for a drop of water.

When asked “Is there anything that can just be enjoyed for a fleeting moment but can still give full satisfaction?”

  • mikkAr …mikkAr – nithyasUris who are immersed in enjoying bhagavAn, who are explained as purest in vEdham as said in yajur vEdham achchithram “yathrarshaya: prathamajA yE purANA:” (those nithyasUris – the residents of paramapadham, ones who can visualise everything, ones who have no beginning and ones who have most enjoyable fresh forms though they are ancient). Oh emperumAn who is enjoyed by such nithyasUris, who is manifesting your sugar like and fruit like abundance of sweetness! Oh one who is like the well-ripened fruit in the tree of sugar! akkArak kani (sweet fruit) implies that he is the enjoyable object for them in all manners.
  • unnai yAnE – I, who knowsyour nature, would never ask for anything in the future ever if you, who have unsurpassed sweetness, arrive and stay in my heart once, even for a small moment.

emperumAnAr mercifully heard this [from thirumAlai ANdAn] and said “This explanation is nice; but, it does not exactly match AzhwAr‘s nature; whether he gets or not, he would not ask for anything small (or momentary); it should be explained like this” [he re-arranges the words slightly – instead of taking it as “maRRu ekkAlaththilum yAdhu onRum vENdEn“, he takes it as “ekkAlaththilum maRRu yAdhu onRum vENdEn“.

  • ekkAlaththu … – You who are my lord at all times, if you arrive in my heart accepting me as a servitor,
  • ekkAlaththilum – at all times
  • maRRu yAdhu onRum vENdEn – I will not ask for anything other than this [you being in my heart in the proper manner].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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