Daily Archives: July 23, 2016

యతిరాజ వింశతి (అవతారికా / అవతారిక)

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yathirajar

అవతారికా

యెరుంబియప్ప తమ పూర్వ దినచర్యలో నిత్యానుష్టానమును వివరిస్తూ అభిగమము, ఉపాదానం, ఇజ్జా అనే మూడు విధానాలను తమ ఆచార్యుల పరముగా తెలియజేశారు. ఇక నాలుగవ అనుష్టానమిన స్వాధ్యాయమును ఆచార్య పరముగా అనుభవించాలని తలచారు. స్వాధ్యాయములో పూర్వాచార్య గ్రంధములను శిష్యులకుపదేశించుట అను విధానమును స్వీకరించారు. ‘వాక్యాలంకృతి వాక్యానాం వ్యాక్యాధారం ‘ (ఉత్త దినచర్య-1) అని చెప్పతలపెట్టి, కొత్త గ్రంధమును రచించుట ప్రారంభించి , ముందుగా, మణవాళ మామునుల ఆచార్య నిష్టకు ప్రతీకగా వారు తమ ఆచార్యులైన యతిరాజుల మీద రచించిన ‘ యతిరాజ వింశతిని ‘కి తనియన్ చెప్పి ఎరుంబియప్పా ఆచార్య నిష్టను చాటుకున్నారు.

పరమ పూజ్యులైన మణవాళ మామునులు ప్రపన్న జన కూఠస్తులైన (మొక్షమును పొందుటకు శ్రీమన్నరాయణుడే  ఉపాయమని,దానికై ప్రపత్తిని అనుష్టించే పెద్దలకు మూల పురుషులు ) నమ్మాళ్వార్లు మొదలైన పూర్వాచార్య పరంపర లభించినందుకు,తమ అచార్యులైన తిరువాయిమొళి పిళ్ళైచేత తాము ఉపదేశము పొందుట, మంత్రత్రయ సార రూపమైన శ్రీమద్రామానుజాచార్యులను మొక్షోపాయముగా,ఉపేయముగా విశ్వసించారు. వారి మీద తమకు గల అపారమైన భక్తి చేత,ఈ సంసారములో పడి కొట్టుకుంటున్న ప్రజలను ఉధ్ధరించగలవారగుటచేత, తమ కారుణ్య భావము వలన ‘ యతిరాజ వింశతిని ‘ రచింప తలపెట్టి ఈ పనికి అవరోధములు కలుగకుండా , సంపూర్తి అవటము కోసము యతిరాజ నమస్కార రూపముగా ఈ రెండు శ్లోకాలను చెప్పారు.

రహస్యమంత్రార్థముగా వెలసిన ఈ గ్రంధము రహస్యమంత్రములైన తిరు మంత్రము,ద్వయ మంత్రము ,చరమశ్లోకముల మొత్తము అక్షరముల సంఖ్య ఇరవై కాగా రహస్యమంత్రార్థముగా వెలసిన ఈ గ్రంధములోని శ్లోకాలు  అదే సంఖ్యలో అమరుట విశేషము.

తనియన్

యఃస్తుతిం యతిపతిప్రసాధినీం వ్యాజహార యతిరాజ వింశతిం |
తం ప్రపన్నజన చాతకాంభుదం నౌమి సౌమ్యవరయోగి పుంగవం ||

ప్రతి పదార్థము:

య@ = ఎవరైతే

యతిపతి ప్రసాధినీం = యతిరాజులైన ఉడయవర్లను అనుగ్రహింప చేశారో

యతిరాజ వింశతిం = ఆ యతిరాజుల విషయమై ఇరవై శ్లోకములను కలిగివుండుట వలన యతిరాజ వింశతి అనే పేరును కలిగి వున్న

స్తుతిం = స్తోత్రమును

వ్యాజహార = అనుగ్రహించారో

ప్రపన్నజన చాతకాంభుదం = ప్రపన్నజన జన కూఠస్తులకు చాతక పక్షి లాగా దాహమును తీర్చు మేఘము వంటి వాడైన

తం సౌమ్యవరయోగి పుంగవం = ఆ అళగియ మణవాళరన్న పేరును కలిగి వున్న ముని శ్రేష్టులను

నౌమి = స్తుతిస్తున్నాను

భావము:

ఈ తనియన్ ఎరుంబియప్పా అనుగ్రహించినది.  యతిపతిప్రసాదినీ – ఈ యతిరాజ వింశతిని అనుసంధానము చేయువారిని అనుగ్రహించకుండావుండలేని ఉడయవర్లు అన్న అర్థములో ప్రయోగింపబడినది.   ప్రపన్నజన చాతకాంబుదం –  చాతక పక్షి ప్రాణప్రదమైన కారుమేఘముల వంటి వారు.  ప్రపన్న జనులకు మొక్షమునొసగి రక్షించువారని అర్థము.  యోగిపుంగవ  – యోగులలో ఉత్తములైన మామునులు అని  భావము  .

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-thaniyan/

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thiruvAimozhi – 3.2.4 – sUzhchchi

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Even your omnipresence which is for the protection of all, did not help me. You have to mercifully see that I attain you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr say “You have to appear in front of me and tell me the method by which I can attain divine feet of you, who pervades everywhere to protect all”.

Highlights from periyavAchchAn piLLai‘s introduction

In fourth pAsuram – AzhwAr says “Did I just miss out the opportunity during your incarnations? As said in SrI bhagavath gIthA 10.10 “dhadhAmi budhdhiyOgam tham” (I give them the intellect), even when you enter in my heart which is the source of the thought process, to help me, I have not reaped the benefit”.

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

Fourth pAsuram. emperumAn asks “Even if you missed the opportunity, when I myself descend (by assuming various incarnations) to wherever you are, unlike those incarnations that stay only for a specific period of time, when I am present as in-dwelling super soul in the hearts of even those who don’t like me, why don’t you be favourable towards such antharyAmi emperumAn and fulfill your desire?”, AzhwAr says “I missed out the opportunity in there too”.

pAsuram

sUzhchchi gyAnach chudaroLyAgi enRum
Ezhchchik kEdinRi engaNum niRaindha endhAy!
thAzhchchi maRRengu thavirndhu nin thALiNaik kIzh
vAzhchchi yAn sErum vagai aruLAy vandhE

Listen

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

sUzhchchi – surrounding (everything)
gyAnach chudar – having the rays of knowledge
oLiyAgi – being naturally self-effulgent
enRum – at all times
Ezhchchi – expansion
kEdu – contraction
inRi – not having
engaNum – everywhere
niRaindha – fully pervading
endhAy – Oh the lord who accepted me (like surrounding a town to capture a single person)!
maRRu – except (you)
engum – in all aspects
thAzhchchi – engagement in
thavirndhu – skipped
nin – your (apt)
thAL – (enjoyable) divine feet
iNai – two
kIzh – underneath
vAzhchchi – living such life (of being subservient to you)
yAn – I (who have not done this before)
sErum – attaining
vagai – method
vandhu – coming and standing (in front of me assuming a particular form)
aruLAy – mercifully tell me

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

Oh the lord who accepted me (like surrounding a town to capture a single person) by fully pervading everywhere, having a self-effulgent form which is surrounded by rays of knowledge which are neither expanding nor contracting! Coming and standing (in front of me, assuming a particular form), please mercifully tell me  (who has not done this before) the method of attaining your (apt) two (enjoyable) divine feet and living such life underneath them, after skipping engagement in all aspects except 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

  • sUzhchchi … – Since he catches the chEthanas (jIvAthmAs) by his vyApthi (pervading), it is called sUzhchchi (trick). Pervading everywhere, with well expanded radiant ray of knowledge. Here it (gyAnach chudaroLiyAgi engum Ezchchik kEdinRi engaNum niRaindha) is explaining both the svarUpam of bhagavAn which is the abode of knowledge and the knowledge itself. In bhagavAn’s case both svarUpa vyApthi (his true nature being pervaded everywhere) and gyAna vyApthi (his knowledge being pervaded everywhere, i.e., he is cognizant of everything) can be explained [In jIvAthmA’s case, the AthmA does not physically pervade everywhere, only its knowledge is spread over certain scope], since both are done for the sake of (helping) others.
  • enRum Ezhchchik kEdinRi – At all times, no expansion and contraction. There is no expansion/contraction based on karma (bondage). Ezhchchi – expansion. kEdu – contraction.
  • engaNum niRaindha – Is he pervading in a single spot? No. It is everywhere. kaN – place. As said in thiruvAimozhi 1.1.10 “idam thigazh poruLthoRum karandhu” (hiding in all places), at all places in all entities. Like an entity will be pervaded by its category (for example, a cow has the “quality of being a cow” throughout its body), bhagavAn completely pervades  everything.
  • endhAyAzhwAr considers his omnipresence is also for AzhwAr himself as it is seen in an army surrounding a whole town to catch a single person. Even after you enter my heart to protect me, I, being attached to worldly pleasures, escaped you.
  • thAzhchchi maRRu engum thavirndhu – Avoiding the disgrace that will be acquired by engaging in all aspects other than you. As said in thiruviruththam 95 “yAdhAnum paRRi” (holding on to anything), for me to be attracted, your absence is the only thing that is needed.
  • nin thAL iNaik kIzh vAzhchchi – Service at your apt, infinitely enjoyable lotus feet. You have to mercifully show a new path to me. Though the attachment is same in both (spiritual matters and worldly matters), AzhwAr says one as “thAzhchchi” (disgrace – worldly matters) and the other as “vAzhchchi” (glory – spiritual matters). Attachment to worldly matters is explained in “sarvam paravaSam dhukkam” (being subservient to others is sorrowful) and in manu smruthi 4.6 “sEvA Svavruththi:” (to serve others is inferior); attachment to spiritual matters is ordained in mUla samhithA “chAyAvA sathvam anugachchEth” (like a shadow following its owner). You have to mercifully explain me the ways to attain such glorious life for me who is born for such a life, yet have lost it so far.
  • vandhE – You cannot tell that without appearing in front of me; you have to come in front of me. You have to mercifully assume an incarnation specifically for me like you descended as SrI rAma, krishNa et al.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.2.3 – kollA mAkkOl

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

krishna-arjuna-dhuryodhana

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “You took birth as krishNa to accept those who missed out when you appeared as vAmana; I missed out that opportunity as well; you have to find the ways for such person (me) to reach you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who is capable of eliminating the enemies of your devotees, have to mercifully tell me a way through which I can reach you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. emperumAn asks AzhwAr “Since vAmanAvathAram happened in ancient times, and since you are after that time and have missed out the opportunity there, I descended as krishNa, and obeyed the words of pANdavas to protect the mangaLasUthram of a lady (the ornament which identifies a married woman); can you not come and take shelter there?” and AzhwAr replies “I missed out the opportunity there too”.

pAsuram

kollA mAkkOl kolai seydhu bhAradhap pOr
ellAch chEnaiyum iru nilaththaviththa endhAy
pollA Akkaiyin puNarvinai aRukkalaRA
sollAy yAn unnaich chArvadhOr sUzhchchiyE

Listen

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

kollA – tool which is not meant to kill
mA – that which drives a horse
kOl – stick with thorn

as said in “mayaivaithE nihathA:“, purely through his will,
kolai – killing
seydhu – done
bhAradhap pOr – in the mahAbhAratha yudhdham (battle)
ellAch chEnaiyum – all the armies (irrespective of them belonging to the enemies or pANdavas, those who are causing burden to the earth)
iru nilaththu – in the vast land (of dharmakshEthra – the righteous place of kurukshEthra)
aviththa – destroyed
endhAy – my swAmy (lord and master)!
pollA – that which causes disaster
Akkaiyin – with the body
puNarvinai – connection
aRukkal – (if I tried) to cut off
aRA – unable to do so;
yAn – me (who is caught in this)
unnai – you (who can eliminate my hurdles)
chArvadhu – to reach
Or – distinct
sUzhchchi – method
sollAy – please tell (like you explained to arjuna)

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

Oh my lord and master who destroyed all the armies (irrespective of them belonging to the enemies or pANdavas, those who are causing burden to the earth) in the mahAbhAratha yudhdham (battle) in the vast land (of dharmakshEthra – the righteous place of kurukshEthra) with the thorny stick (as said in “mayaivaithE nihathA:“, purely through his will) which is meant to drive the horse and not to kill! even if I tried to cut off the connection with the body I am unable to do so; (like you explained to arjuna,) please tell me (who is caught in this) a distinct method to reach you (who can eliminate my hurdles).

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

  • kollA – When krishNa was mercifully resting, dhuryOdhana and arjuna arrived there to request for his help; dhuryOdhana stayed at the side of krishNa’s divine head and arjuna stayed at the side of krishNa’s divine feet; when krishNa woke up, he asked “How are the kings?” [looking at arjuna]; dhuryOdhan says “I came first” and krishNa replies “It is alright that you came first; but I saw arjuna first [since he was standing at his divine feet]” as said in mahAbhAratham udhyOga parvam 6 “bhavAnabhigatha: pUrvamathra mE nAsthi samSaya:…” (I have not doubt that you came here first, but arjuna was seen by me first) and argues in favour of arjuna thus; then he enquires “what do you both need?” and both say “we need help for our battle”; hearing that, krishNa says “Alright; one of you can have my army; and the other can have me”; Like those who think the actions themselves will bear fruits [instead of knowing, bhagavAn who is pleased/pained by actions will give the results], dhuryOdhan chose to accept krishNa’s army and bhIshma, dhrONa et al condemned him for his mistake and instructed him to go back to krishNa and request him not to take up arms during the battle; he comes back and asks “you should not take up arms” and krishNa replies “Agreed. I won’t take up weapons”, and then uses his thorny stick which is used to drive the horse, to finish everyone [simply by driving around the horse].
  • bhAradhap pOr – in the battle of mahAbhAratha
  • ellAch chEnaiyum – In both the armies, there were many evil persons. He finished all of them except a few here (pANdavas) and a very few there (aSwaththAmA, krupAchArya et al).
  • iru nilaththu – the place where the battle happened was such a holy site that even if those who lost their lives did not have anything good in them, they would still reach heaven for their valour.
  • aviththa – dampened. When bhIshma et al came like forest fire to attack, he dampened them like a dark-cloud pouring heavy rain. His arrival is explained in periyAzhwAr thirumozhi 3.4.1 as “mazhaikolO varuginRadhu” (is it rain that is coming?).
  • endhAyAzhwAr feels that whatever help done for pANdavas back then is like help done to AzhwAr himself.
  • pollA Akkai … – This (body) is not as cool as those dhuryOdhana et al who were killed by you [it is more cruel than them]. While it looks like it is favourable, in reality it is dangerous. It will create enjoyableness in it and will thus conceal the enjoyableness of bhagavAn. When some one has many blemishes, the learned elders would consider him as downtrodden and give up on him. Similarly, AzhwAr considers all the blemishes of the body and says “pollA Akkai” (disastrous body). The sins sins that are combined with each other, that caused this body. puNarvinai means the connection with such a body.
  • aRukkalaRA – it will repeatedly reappear like rAvaNa’s head [everytime SrI rAma knocked off rAvaNa’s head, it will grow again due to the mystical power rAvaNa had; similarly the karmas are not easy to eliminate].
  • sollAy – You should mercifully tell me a method through which I can eliminate these karmas and reach you. If I know that method, I will try to escape [and be bound still in this material realm]. So, you have to find a method which I won’t know. But you also have to tell me [so, I am pacified that I will escape].
  • yAn – Like some one who is held in prison, me who is tied in this material realm.
  • unnai – You who is enjoyed by the nithyasUris in the special abode of SrIvaikuNtam.
  • chArvadhOr sUzhchchiyE – Tell me a method to reach you. i.e., mercifully saying as in SrI bhagavath gIthA 18.66 “sarvapApEbhyO mOkshayishyAmi” (I will make you relieved of all sins).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 17

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

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ramanuja showing paramapadham

Introduction

In the previous pAsuram, maNavALa mAmunigaL requested sri rAmAnuja to give him a date when he would reach the latter. maNavALa mAmunigaL thinks that this might have triggered a thought in SrI rAmAnuja’s mind and he might have had a thought in his mind. The thought is that “hey! maNavALa mAmunigaL. Whenever your mortal body falls on this earth, you will reach me, as per the phrase “maraNamAnAl (thiruvAimozhi 9.10.5). You will eventually be liberated and reach the eternal abode of SrIman nArAyaNan, namely paramapadham”. maNavALa mAmunigaL puts a question back to SrI rAmAnuja as to what is the cause of this delay. Why should he wait till his mortal body falls at the time of death. Why can’t this be expedited right away? This is the crux of this pAsuram.

pAsuram 17
pollAngu anaiththum podhindhu koNdu nanmaiyil onRu
illA enakkum ethirAsA – nallArgaL
naNNum thirunAttai nAn tharuvEn enRa nI
thaNNenRu irukkiradhu endhAn?

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Word-by-Word Meanings
anaiththum – (I am a person with) all possible
pollAngu – bad deeds in the words
podhindhu koNdu – that are etched in me strongly.
onRu illA – (I do not have) an iota of
nanmaiyil – good deed in me.
ethirAsA – Oh! emperumAnArE!
enakkum – Even for such a person like me
nAn tharuvEn enRa nI – You had told me that you will bless me
thirunAttai – paramapadham which is
naNNum – a place that is worthy to be reached by
nallArgaL – people with good character.
thaNNenRu irukkiradhu endhAn? – What is the cause of the delay in blessing me? (the inner meaning is that maNavALa mAmunigaL who does not have any place to go and who has nothing with him, yearns to go to paramapadham as quickly as possible with sri rAmAnuja’s blessings)

Simple Translation

maNavALa mAmunigaL says “I am a person full of bad deeds with not even an iota of good character in me. But SrI rAmAnuja had assured me of paramapadham to even such a lowly person like me. Oh SrI rAmAnuja!!! You had told me that you will bless me with paramapadham. Having said so, what is the cause of your delay?”

Explanation

maNavALa mAmunigaL describes himself in the first half of this pAsuram. He says that he is a very low person with nothing good about him as revealed by the phrases “nIsanEn niRai onRumilEn (thiruvAimozhi 3.3.4)” and “akruthasUkrutha:” He is a person who is full of qualities that are directly contradictory to the uplifting and liberation of a soul. In addition to that, he is a person who had literally no good character or anything that refines his soul for the better. He is a person who is always engaged in all those activities that are condemned by the ancestors and does them repeatedly. “prApyam archipadhAsathbis thath vishNOr paramampadham” is a phrase that describes paramapadham as a place that is desired by the elite people who are full of good deeds and character in them. maNavALa mAmunigaL says “Oh! emperumAnArE! You assured me that you shall grant paramapadham even to such a low person like me. You said those words realizing the relationship between us. However, I am unable to understand why is the delay in granting it? Are you thinking in your mind that I might have gone to someone else thinking they might protect me? Are you thinking that, on my own effort, I can follow other routes laid by SrIman nArAyaNan to reach him in his eternal abode of paramapadham? Oh emperumAnArE! neither do I know anyone except you nor do I know any means apart from you. I do not have anything in me and I have no other place to go apart from your lotus feet. Hence, I request you to kindly grant me mOksham as soon as possible”.

adiyEn santhAna rAmAnuja dAsan

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