Daily Archives: July 28, 2016

thiruvAimozhi – 3.2.8 – mEvu thunba

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Previous pAsuram

krishna-flute

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Though I have no means to attain you, I am crying out for you to see you; How am I going to have my desire fulfilled?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditating upon emperumAn‘s divine qualities, forms and radiance which are a result of his saulabhyam (simplicity of being born as krishNa) says “How can I, who has nothing in me, call out for you to see you?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. AzhwAr is saying “How can I, who has no qualification matching the result to be attained, call out and attain the goal, like those who are engaged in certain means/process to attain a result would call out if their results are delayed?”.

pAsuram

mEvu thunba vinaigaLai viduththum ilEn
Ovudhal inRi un kazhal vaNangiRRilEn
pAvu thol sIrk kaNNA en paranjudarE!
kUvuginREn kANbAn engu eydhak kUvuvanE?

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

mEvu thunbam – having inseparable sorrows
vinaigaLai – sins
viduththum ilEn – did not give up (by engaging in thapa (penance), gyAna (knowledge), sama (good qualities) etc)
Ovudhal inRi – constantly
un – your (the apt you)
kazhal – divine feet
vaNangiRRilEn – did not worship (as said in thiruvAimozhi 1.3.5vaNakkudaith thavaneRi”)
pAvu – pervaded (everywhere)
thol – natural
sIr – having qualities (for protection [of his devotees])
kaNNA – being krishNa
en – for me whose desires are triggered by
param sudarE – oh one who is having infinitely radiant form!
kANbAn – to see
kUvuginREn – crying out (like those who engaged in various processes and called out for you since you did not appear even after such efforts)
engu – where
eydha – to reach
kUvuvan – will I call?

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

I did not give up  (by engaging in thapa (penance), gyAna (knowledge), sama (good qualities) etc) sins that cause inseparable sorrows; I did not constantly worship (as said in thiruvAimozhi 1.3.5 “vaNakkudaith thavaneRi”) your (the apt you) divine feet; Oh one who is having infinitely radiant form which triggers my desires, by being krishNa with natural qualities (for protection [of his devotees]) that have pervaded (everywhere)!  I am crying out (like those who engaged in various processes and called out for you since you did not appear even after such efforts) to see you; where will I call to reach 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

  • mEvu – Sins that cause inseparable sorrows for the AthmA as said in SrIranga gadhyamthilathailavath dhAruvahnivath” (like oil inside sesame seed and fire inside firewood). I did not eliminate such sins by engaging in ordained activities as said in thaiththiriya upanishath “dharmENA pApamapanudhathi” (by engaging in righteous acts, he eliminates the sins).
  • Ovudhal inRi un kazhal vaNangiRRilEn – I did not look out for the means to visualize you by engaging in constant meditation as said in bruhadhAraNya upanishath 4.5 “nidhidhyAsithvya:” (to be meditated upon). embAr would explain this as “OvudhalinRi mEvu thunba vinaigaLai viduththumilEn” (I did not constantly try to give up sinful activities) and “OvudhalinRi un kazhal vaNangiRRilEn” (I did not constantly try to worship your divine feet). Like a newly wed girl would not even have time for food (she will be constantly pursued by her husband), I lived by feeding my sense organs well and never looked after my well-being.
  • pAvu thol sIrk kaNNA – This being the case, once I meditated upon you, I am unable to leave you. Oh krishNa who is popular for your natural auspicious qualities even in opposing groups as said in SrI rAmAyaNam sundhara kANdam 21.20 “vidhitha:” (SrI rAma is well known as one who is well situated in dharma (specifically SaraNAgathi dharmam) …)!
  • en param sudarE – Oh one who revealed your greatness in all aspects!
  • kaNNA en param sudarE – Also explained as – Oh one who made yourself available as very humble krishNa and let me fully enjoy your beauty! It is said in thiruvAimozhi 6.3.7 “param chudar udambAy” (having radiant form).
  • kUvuginREn kANbAn – Those who engage in specific means [like karma yOga, gyAna yOga, bhakthi yOga etc] and still not attain, will call out for you when their goal is not attained. Similarly I am calling you [without engaging in any such means].
  • engu eydhak kUvuvanE – Would a mosquito’s call be heard in brahmA’s assembly? How I am going to make you come by my crying out?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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pUrva dhinacharyA – 25

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Mangalasasanam kruthva tatra tatra yathochitham /
Dhamnas thasmath vinishkramya pravisya svam nikethanam //

(w to w meaning) tatra tatra  – In the matter of Archavatara, beginning from Andal to Paramapadanathan,  mangalasasanam  – doing mangalasasanam to wipe out any deficit and enrich goodness, yathochitham  – as liked in such matter, kruthva  – after doing, thasmath dhamnaha –  from that Sannidhi, vinishkramya –  leaving with a heavy heart, svam  nikethanam  – to his Mutt, pravisya  -entered….

(commentary)   Mamunigal visited Andal and other Sannidhis for doing mangalasasanam and not for worshipping. Hence, the word ‘mangalasasanam krutva’ is mentioned. Mamunigal did mangalasasanam especially for Emperumanar (Sri Ramanuja) and exclusively for Emperumanar’s liking he further did mangalasasanam for others. Hence there are ups and downs in it and it reminds Erumbiappa to use this word yathochitham. Although the Sastra ordained ‘anagnihi anikethaha syath’ which means that a saint should not possess a house permanently and should not perform homam, in the Sloka the words svam nikethanam pravisya means that a place called Mutt which is given by Ranganatha. He ordained him to stay permanently – this will not be considered as a mistake. The word ‘vinishkramya’ means that Mamunigal returned with heavy heart leaving others from Sriranganathan temple, with a view to perform his  other  works like Tiruvaradhanam, Grantha Kalakshepam etc. which are inevitable.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-25

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pUrva dhinacharyA – 24

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Devi Goda Yathipathi satadveshinow rangasrungam
Senanatho vihagavrushabhaha srinidhissindhu kanya /
Bhooma neela gurujanavruthaha poorushaschethyameesham
Agre nityam varavaramunehe angriyugmam prapadhye //

(w to w meaning) Devi Goda  – the divine Andal, Yathipathi Satadveshinow  – Emberumanar called Yathiraja  and Satakopa, otherwise called Nammalvar, rangasruingam- Vimana, the upper portion of sanctum sanctorum Srirangam, Senanathaha  – Senai Mudaliyar, vihagavrushabhaha  – Garuda, the King of birds, Srinidhihi – the treasure of Sri Mahalakshmi which is Sri Ranganathar, sindhu kanya – Sriranga Nachchiyar, the daughter of milky ocean, Bhooma neela gurujanavruthaha  – surrounded by Bhoomi Piratti, Periya Piratti, Neela Devi, Nammalvar and others, Poorushaha cha  – Chief of Paramapada, yithi ameesham agre – before these  elites, Varavaramunehe  – of Manavala Mamunigal, angriyugmam  – feet, nityam  – daily, prapadhye  – I worship.

(Commentary) By entering the Nanmugan Kottai entrance, Manavala Mamunigal go round in the order of worshipping Andal, Ramanuja, Nammalvar, Sriranga Vimanam, Senaimudaliyar, Garudazhwar, Sriranganathan, Sriranganachchiyar and also worships the deities like Sri Bhoomi Pirattiyar, Neela Devi, Nammalvar and other Alwars besides Paramapadanathan in the Sannidhi of Paramapadanathan. Erumbiappa worships only Mamunigal and not other deities. Why he has not worshipped the other deities?  He worships only Mamunigal, as Mamunigal already worshipped other deities and worshipping him suffices. Since he is Acharya parathantra, he worshipped only Mamunigal. In the words of Bharadwaja, it is said that while worshipping Emberuman in Archa form, one has to worship with intense devotion. One has to worship His paraphernalia, bhaktas and Acharyas also.  Accordingly, Mamunigal did mangalasasanam to Sriranganatha, along with Andal and other bhaktas,  Senaimudaliyar and other paraphernalia. Andal, who is the Avatara of Bhoomi Devi, submits to Varahapperumal that she is a bhakta, disciple and servant to Him. (Aham Sishyacha daseecha bhakta cha Purushottama). Bhooma Devi and Neela Devi and Periya Piratti, otherwise called Sriranganachchiyar are in the group of wives to Him. Hence, Mamunigal while doing mangalasasana to Sriranganatha, also worshipped the wives, paraphernalia, Acharya and other bhaktas. Erumbiappa also worships Mamunigal in the presence of all every day.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-24

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pUrva dhinacharyA – 23

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Mahati srimati dware gopuram chaturananam /
Pranipatya sanairantaha pravisantam bhajami tham //

(w to w meaning) srimathi  – plenty of wealth, Mahathi  – more spacious, dware – on the way to Temple tower, chaturananam  gopuram  – the tower of Nanmugan,  Pranipatya  – worshipped with thought, word and deed, sanaihi –slowly in that temple (by earnestly turning his eyes which enjoyed all the beauties of tower),  pravisantam  – going, tham  – that Mamunigal, bhajami  – worshipping.

(Commentary) The words ‘srimati’ ’mahati’ are supplements to famous temple entrance of Nanmugan kottai vassal. By entering through this, Brahma and others attains all wealth and despite the devotees of Sri Ranganatha fully throng this entrance, there would still be much space left to occupy. This signifies the roominess of this entrance.  This tower is called chaturananam  – Nanmugan Gopuram. The word  pranipatya  denotes the thought of prostrating, pronouncing it and by prostrating physically at the entrance.  

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-23

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pUrva dhinacharyA – 22

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Tatas sardham vinirgathya bruthyair nityanapayibihi /
Sriranga mangalam drashtum purusham bhujakesayam //

(w to w) Tataha – after preaching Dvaya, Sriranga mangalam  – who regulates Sriranganagar,  bhujakesayam  – who reclines on Adisesha, purusham  – Periya Perumal, otherwise known as Purushottaman, drashtum  – to see,  nityanapayibihi bruthyaihi – inseparable for even a moment with Koil Annan and other disciples, vinirgathya  – starting from his Mutt…..

(Commentary) The word ’Sri’ naturally means to show the greatness, but here it is adjective to Sriranganagar. Rangam is ‘Sri’ – hence called Srirangam.  Aranganagar is popular not because of Periya Perumal, who is in a reclining posture. Then what causes its prominence? It is Periya Perumal, who bestows the greatness to all the devotees, Himself wished to be great by staying in Srirangam.  It is to be remembered that there is a Sloka “Ksheerapder mandalathpanohi yoginam hrdayadapi rathingatho hariryatra thasmath rangamithismrutham” (reference unknown, but Mamunigal referred in his commentary on Periyalwar Tirumozhi 4.8.1) which says that the Rangam is very much loved by Emperuman in comparison to residing in the heart of Yogis, Surya Mandalam and Milky ocean and hence called this town Ranganagar. This is based on the desire of Emperuman. As per our understanding, further sriranga mangalam which means that Emperuman is bestowing greatness to Sriranganagar and this is to be experienced. Truly speaking, naturally both the meanings are great. The word, ‘Purushaha’ has three meanings – 1. Purathi iti – purushaha  is the first  etymology. For the word ‘Purushaha’, the verbal root ‘Puru agragamane’  means Emperuman was existing before creating the universe and hence the nature of creation of universe is the meaning for this verbal root.  2. In the second verbal root, puri chethe iti pursha meaning one who resides inside the heart.  Hence, antaryamitvam (inner soul) is pointed out. 3. In the third verbal root, purusanothi iti purusha which means one who gives plenty. i.e. everything will be given without any reservations. Hence, it denotes generosity (audaryam).  These three meanings are akin to Azhaiya Manavala Perumal. Elite people say that reclining on the Adisesha is the symbol for supremacy. It is to be noted here that Mamunigal is resorting to the darshan of the Lord Ranganatha for the happiness of Emberumanar alone and not for any other sake. The word ‘nityanapayibhihi bruthyaiyhi’ means the disciples who are inseparable even for a moment.  Usually in the world, one can say that the shadow is the only inseparable for a person.  Even the shadow will disappear in the dark. The disciples of Mamunigal will not leave him even in the dark – such is the glory as mentioned by Annaappangar Swami. Hence, the great devotion of disciples on Mamunigal is mentioned.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-22

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pUrva dhinacharyA – 21

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Sakshat phalaika lakshyatva pratipaththi pavithritham /
Mantra ratnam prayachchantham vande varavaram munim //

(w to w) Sakshat phala – in doing mangalasasanam to Bhagavan which is the fruition of preaching of Dvaya Mantra, eka lakshyatva pratipaththi pavithritham – purified by mere thinking, Mantra ratnam  – Dvaya Mantra, which is called Mantra Ratna, prayachchantham  – preaching, varavaram munim  – Alagiya Manavala Mamuni, vande  – I pay my obeisance.

(commentary) By preaching Dvaya Mantra to his disciples, Mamunigal thinks disciples change themselves to perform mangalasasanam to Bhagavan.  If only He thinks so, His upadesa will attain purity. Hence, it can be said that Mamunigal preached Dvaya Mantra to Erumbiappa at the highest order of purity.

If one does not preach as stated above but preaches with the intention of 1.Benefits of money, service etc. of mundane matter, 2. Liberating disciple to attain  moksha,  3. His service to Bhagavan by regulating a disciple, and 4. To avoid his seclusion by keeping the company of disciple, then the purity of such Upadesa is lessened.  It is natural a  question may arise, that is it not for Acharya who lives in this world to need money and service, sending disciple to moksha,  perform service to Bhagavan in lifetime, and good relationship with disciple by Acharya?  All these are good only and not bad. By considering these as benefits of Dvaya Mantra Upadesa, how will they diminish its purity? To answer this – In the matter of Acharya, a disciple who thinks that whatever little he contributes by serving his Acharya, matches the first benefit above. Secondly with this thinking of  Bhagavan, who anticipates for a person, directs him to an Acharya to get Dvaya Upadesa and then enable him to come to Him by attaining  moksha. Third, with the thinking of Acharya, he trains the disciple to become a good disciple by doing Upadesa for performing mangalasasanam to Bhagavan which is agreeable to Bhagvan. With this Acharya will get the opportunity of service to Lord.  Fourth,  a disciple, who for a long time behaved with ahankara and mamakara, which ruined his originality and later he, who thinks always with gratitude for having moulded by an Acharya in doing mangalasasanam to Bhagavan, that disciple would like to have an inseparable relationship with an Acharya. Hence, Acharya does not consider the benefit for moulding  a disciple in the matter of performing mangalasasanam to Bhagavan thereby attaching purity to his tutelage. In this way, Mamunigal did Dvaya Mantra Upadesa to Erumbiappa. It is to be noted that he did this upadesa by resting his thoughts at the feet of Emberumanar, as Emberumanar is superior in our Acharya Ghosti. It is ordained that Dvaya Mantra is to be meditated after meditating Guruparamapara. This was earlier explained in the Sloka 16 line ‘Yathindra Charanathdvanthva pravanenayva chethasa’ Hence, this serves as a reminder to think of Acharyas before and after Emberumanar when one meditates on Dvaya Mantra.  Among the five parts which are to be practiced by Sri Vaishnavas, Mamunigal practiced Upadanam, to collect the things for submitting to Bhagavan, by accepting Erumbiappa as a disciple and moulded him as a servant to collect things for Bhagavan. One has to remember that this is pointed out in Sloka 12 ‘Atmalabath param kinchith’.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-21

archived in http://divyaprabandham.koyil.org

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pUrva dhinacharyA – 20

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Anukampa pareevahaihi abhishechana purvakam /
Divyam padadvayam daththva deergam pranamatho mama //

(w to w) Anukampa pareevahaihi – by the great stream of grace, which doesn’t sustain seeing others’ sorrow, abhishechana purvakam  – eradicate my sorrow initially by holy glance, deergam  – for a longer time, pranamatha:  – steadily prostrating on the floor with devotion,   mama  – for myself, divyam  – splendorous, padadvayam  – holy feet, daththva  – place on my head……

(Commentary) Erumbiappa says that when he was once prostrating with much devotion lying on floor for a long time, Mamunigal placed his feet on his head with benign look which wiped out his distress.  The word ‘Anukampa’ means that when one is shaken with trouble Mamunigal also feels the same pain. This is the ‘kindness’.  Amarakosha reads ‘krupa daya anukampa’. Vishnu Dharma (4-36) says if one worships Krishna once that equals the glory of performing ten  Ashwamedayaga. When one performs Ashwamedaya ten times one will experience Swarga and then certainly he will return to this world.  But by worshipping Krishna, it can be said one will attain Paramapada and he will not have to return to this world. When such is the state for prostrating Bhagavan, there is no need to mention the benefits of prostrating before Acharya. ‘Divyam padadvayam’  means that the feet of Acharya is of greater importance than those of Bhagavan.  One can notice that in Sri Vachana Bhushanam Sutra 433, it is said that the relationship with Acharya which is the cause for moskha is greater than the relationship with Bhagavan which is generally the cause of birth and moksha.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-20

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pUrva dhinacharyA – 19

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Brithyaihi priyahithaikargaihi prema purvam upasitham /
Tat prarthananusarena samskaran samvidhaya me //

(w to w) Priyahithaikargaihi – For the sake of Tiruvaradhana, arranging for collecting such things desired by acharya and things that benefit acharya as per the four religious order, Brithyaihi  – by disciples like Koil Annan, prema purvam  -with intense devotion, upasitham  – as stated earlier submitting the  things, which are lovable and delightful, that are needed to perform Tiruvaradhanam, Tat prarthananusarena  – to accept the desire of those disciples, me  – for me, who took asylum at Mamunigal’s feet only yesterday, samskaran – five sanctifying ceremonies of  tapa , pundram (mark on the forehead), namam (naming), mantram (Dvayam), and yagam (sacrifice), samvidhaya  – done as stated in Sastra…..

(Commentary) As stated earlier, when Mamunigal was sitting close to the pillar in the Sannidhi, his disciples with intense devotion brought rice, cereals, fruit, milk, curd, vegetables etc. and placed before him for the performance of Tiruvaradhanam. He also accepted the same. Parasara Samhita says that a saint, with a view to develop the dharmas of vaishnavam, (i.e. five sanctifying ceremonies, preaching Ubhaya Vedanta Rahasya Granthas, insist disciples to practice as stated in those texts etc.) will accept to be a Chief of Mutt. Since Alagiya Manavala  ordered  Mamunigal also to be the Chief of the Mutt, Acharyas like Koil Kandadai Annan and other Mahans (great people) became his disciples. So it is appropriate for Mamunigal to accept those things that were brought by disciples for the sake of Tiruvaradhanam to Perumal where Thadeeyaradhanam  is underway.

It is said that those great disciples prayed to Mamunigal to do pancha samskara (five sanctifying ceremonies) to Erumbiappa who came only yesterday. Since those disciples are very much liked by Mamunigal, he accepted their request. This is stated in the second line of the Sloka. The Sastra orders that Pancha samskara to a disciple is to be done only on the condition that he meditates the Acharya for a year.  Though this is stated in the Sastra, Mamunigal doing this will not become a mistake. Since, the prayer of his close disciples is stronger than the Sastra. So Pancha samskara was done after Tiruvaradhanam. This is also in conformity with Parasara’s saying i.e. Acharya, after  bath in the morning and performed Tiruvaradhanam as codified, invites the disciple, who completes bath and other rituals, winds a thread in his hand and performs the Pancha samskara. In this Sloka, the three samskaras i.e. tapa – adorning of Conch and Chakra on disciple’s shoulders, pundram – marking twelve Tirumankappu in twelve places of the body, namam – naming Ramanauja Dasa is shown. In the next Sloka, yaga – sacrifice to God –  by holding the feet of Mamunigal in Erumbiappa’s head and after that next Sloka, Mantram – preaching of Dvaya Mantra is explained. Samskaram means the rituals done by Acharya for transforming someone to become eligible Sri Vaishnava.  Samskaram – moulding oneself to become a person of  good character

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-19

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pUrva dhinacharyA – 18

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Thathasthath sannidhisthambhamula bhuthala bhushanam /
Prangmukham sukhamaseenam prasada madhurasmitham //

(w to w) Thatha – After performing Tiruvaradhanam to Aranganagarappa,  thath sannidhisthambhamula bhuthala bhushanam  – decorating the place by sitting close to the pillar in the Sannidhi, Prangmukham  – facing in the East, sukham – suitably (symbolizing a tranquil mind), aseenam – Mamunigal  who is seated, prasada madhurasmitham  – with a gentle smile derived out of a clear mind …….

(commentary) After performing Tiruvaradhanam as stated in earlier Sloka, it is to be noted that the performance of meditation of Dvaya Mantra is also implied, as this is also included in the daily necessary rituals. Sage Parasara says that after doing three times Tiruvaradhanam, without any sloth, one has to think of Dvaya Mantra, otherwise called Mantra Ratna  with meaning either 1008 times or 108 times and if even that is not possible at least 28 times till the end of one’s life. In this way, one has to remember that when Mamunigal was meditating this Mantra, his mind united with his Acharya Emberumanar’s feet . Mamunigal’s face is combined with beauty and gentle smile, as his mind is pure and clear without any distress.  The Sastra says that when one has to do good work, it should be done facing either East or North.  Hence, Erumbiappa says parangmukham sukhamaseenam.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-18

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rAmAnusa nURRanthAdhi – 37

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Introduction (given by maNavALa mAmunigaL)

Seeing the way he is, when asked “What is the way in which you knew about him and joined him?”, amudhanAr replies “I am not one who knew about and joined him; those who think that only those who are connected to his (emperumAnAr ‘s) divine feet are to be related to, made me also to be subservient to that (divine feet)”.

Introduction (given by piLLailOkam jIyar)

To the ones who asked “In this way, did you surrender to him only after knowing his kindness etc., qualities which are amicable for one to surrender? How did you get this clarity?”.  amudhanAr replies – First I did not know about his qualities or surrender to him; those who have the taste of being and enjoying in the divine feet of those most loving ones who know about and enjoy emperumAnAr’s auspicious qualities, due to their highly kind nature, saw me and made me a servant of those divine feet, and made me to be dedicated to only that; because of that I came to know it.

padi koNda keerththi irAmAyaNam ennum paththi veLLam
kudi koNda koyil irAmAnusan guNam kURum anbar
kadi koNda mAmalarth thAL kalandhu uLLam kaniyum nallOr
adi kaNdu koNdu ugandhu ennaiyum AL avarkku AkkinarE        37

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAyaNam ennum paththi veLLam – the ocean of devotion that is SrI rAmAyaNam
padi koNda – that is spread in the whole earth,
kO il –  divine place
kudi koNda – of its living
irAmAnusan – is emperumAnAr.
anbar – The loving ones
guNam kURum – who talk about his qualities;
nallOr – The distinguished ones
uLLam kalandhu – whose mind joins
kaniyum – and becomes fond of
kadi koNda – the fragrant
malar – and enjoyable
thAL – divine feet
mA – of those loving ones,
said that this AthmA too is to be subservient to that feet,
adi kaNdu – seeing the nature of this,
ugandhu koNdu – accepting based on that connection (of AthmA)
ennaiyum avarkku AL Akkinar – made me also (like how they are), to be subservient to him.

So, I did not reach those divine feet by knowing. SrivaishNavas made me join and I joined, is all it is.
Calling rAmAyaNam as ocean of devotion, because it stimulates infinite devotion.

vyAkyAnam

padi koNda keerththiAs said in “vAlmeeki: giri sambhUtha rAmAsAgara gAmini | punAthi bhuvanam puNyA rAmAyaNa mahAnadhi”   (from the mountain that is vAlmeeki, river joins the ocean that is rAmAn; one who immerses in the great river rAmAyaNam, would get all good karmas),

and, ‘SlOka sAra samAkeerNam sarga kallOla sankulam kANdagrAha mahAmeenam vandhE rAmAyaNArNavam’ (Innumerable water droplets that are the SlOkas, more than 500 waves that are sections, 6 big crocodiles that are the 6 cantos, I bow to that ocean that is SrI rAmAyaNam), and

SruNvaN rAma kathA nAdham ko na yathi parAm gathim”, “ya pibhan rama charithAmrutha sAgaram” (here too it describes rAmAyaNam as an ocean),

and “idham pavithram pApagnam puNyam vEdhaiScha samhitham” (~ good karmas for those who read, listen to, or ask to read, etc.);

and, “Satha kOti pravisthram” (~rAmAyaNam of several crore Slokas in brahma lOkam), and ‘vEdha: prAchEdhasAdhAseeth sAkshAth rAmAyaNAthmanA’ (~ vEdham came and born as SrI rAmAyaNam)

– in such a way SrI rAmAyaNam is having the greatness of being spread in the whole world;

padi koNda is to say earth as an example, but is spread in all worlds like brahmA’s sathya lOkam, etc.

From sathya lOkam brahma and nAradha had come down to advise and instruct vAlmeeki about authoring rAmAyaNam, its greatness is spread and well known in all the worlds above as well.

rAmAyaNam ennum paththi veLLamveLLam -> ocean. Even though it is said as “kAvyam rAmAyaNam kruthsnam seethAyaS chaitham mahath” (named it as rAmAyaNam, or seethA’s story, or as pulasthiyar’s son’s (rAvaNan’s) killing), since it is said as “yasyaithE thasya thadhdhanam” (~ what belongs to her belongs to him due to her subservience), so calling seethA’s story as rAmAyaNam is acceptable. Such SrI rAmAyanam that is the flooding devotion;

While one should say that its meanings are the flood of bhakthi (devotion), why say SrI rAmAyaNam itself as bhakthi? Like said in “thath guNa sArasyAththu thathvyapadhESa:” (~ if that is said for it, it is meant for this as well), it is because SrI rAmAyaNam stimulates such devotion. In the way of “Ekaikam aksharam prOktham mahApAthaga nASanam” (even one letter of it is recited, the bad karmas would be destroyed), even without going to the level of its meanings, even the beauty of the sound of its words itself would be enjoyable.

If asked where is that bhakthi (SrI rAmAyaNam) residing, and how do we go to it,

kudi koNda kOyil irAmAnusan – It is present as resident in the heart of emperumAnAr himself as a temple;

As said in “iruppidam vaikuntham vEkatam mAlirunchOlai ennum poruppidam mAyanukku enbar nallOr [rAmAnusa nURRanthAdhi – 106]” (noble ones say that emperumAn stays in SrIvaikuNtam, thiruvEnkatam, thiru mAlirunchOlai, etc.), for what is discussed here who is the parama purusha (emperumAn), those are the places of His stay; likewise, what is discussed above  that is the flow of bhakthi which is SrI rAmAyaNam, emperumAnAr is the temple, you see!

irAmAnusan (connection with SrI rAmAyaNam) – in that rAmAvathAram, in the matter of the divine couple he is the one who performed all sorts of services (like eating everything by oneself (without sharing with others) and growing a big belly, he performed all sorts of kainaryams himself for them), and so knew the taste of bhakthi, isnt’ it?

guNam kURum anbar those loving ones who spread about his auspicious qualities to everyone in the world;

(who are those loving ones?)

As said inupagathA dhEsikA mukthimApu: sOyam rAmANuja munir api sveeya mukthim karasthAm yath sambhandhAdh amanutha katham varnNyathE kUraNAtha:” (~AchAryas before emperumAnAr established that they get mOksham due to their relationship with emperumAnAr‘s thirumudi (head) sambandham. Such emperumAnAr declared that he gets mOksham due to his sambandham with AzhvAn. How can we spell out the glories of such kUraththAzhvAn?) (focus here is on the first part of it regarding thirumudi sambandham),

so as said in “naliyum narakamum naindha namanukku ingu yAdhonRum illai, kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]” (~ there is nothing to do here for yama, watch out – kali is going to be destroyed (due to incarnation of emperumAnAr)such nammAzhvAr who praised emperumAnAr, and,

he who performed thiruvArAdhanam to the divine deity given by nammAzhvAr, that is nAthamunigaL (this is explained in charamOpAya nirNayam – http://ponnadi.blogspot.com/p/charamopaya-nirnayam.html), and

he who had bestowed his wishes to emperumAnAr by saying ‘Am mudhalvan ivan [thiruvAimozhi – 7.9.3] – that is ALavandhAr;

they are the loving ones (anbar).

kadi koNda mAmalarth thALgaL –  in the fragrant, distinguished, and very enjoyable divine feet of such loving ones (anbar); it would not reduce even if it is enjoyed till the end of life of a charama parva nishtar (one being subservient to His devotees); it would grow even more in its greatness;

malarunlike the flowers of this world where they blossom only for some time, these divine feet are always in bloom; as said in “athra parathra chApi nithyam yadheeya charaNam madheeyam” (both in this and the other world surrendering to AchAryan’s divine feet as the means and destiny) (is the charama parva nishtai).

thAL– in their divine feet who are said as in ‘yAniSA sarvabhUthAnAm thasyAm jAgarththi samyami [SrI bhagavath gIthA](When others are sleeping, my devotee is awake (and celebrating me)).

kalandhu uLLam – their divine mind joins such divine feet (of anbar)

kaniyum nallOr – Like very ripened fruit, that is those noble ones having matured knowledge leading to bhakthi (devotion) (towards such divine feet of anbar described above);  nallOr like kUraththAzhvAn.

kurathazhwankUraththAzhvAn at kUram

adi kaNdu koNdu ugandhu – They thought that this entity that is AthmA (of mine) is also the servant of that (emperumAnAr), saw its nature as subservient, just based on the eligibility of the association they liked this AthmA, and;  like how when a very young prince loses his way and goes and sits inside the house of a hunter, and the virtuous ones who knew the prince would reach there, and show him to the king and vice versa and make them connected;

ennaiyum ALavarkku AkkinarE – ennaiyum – like himself (kUraththAzhvAn) to him (emperumAnAr), he made myself also to emperumAnAravarkku – the one who is having devotion towards chakravarththi thirumagan (SrI rAma), that noble one (emperumAnAr); emperumAnAr’s greatness is such that ‘avar’ implies only emperumAnAr.

AL Akkinar – made me suitable to get to emperumAnAr’s divine feet; made me subservient to him;

So I did not join him by learning that it is what is correct for me; kUraththAzhvan who is the one recommending me, got me to join and so I joined emperumAnAr;

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Since SrI rAmAyaNam contains SrI vaishNava principles through out, emperumAnAr himself is protecting it inside his mind.

The ocean of SrI rAmAyaNam being very enjoyable it got in and stayed in emperumAnAr’s mind. But in case of agasthya muni the salty ocean went in but so could not stay inside as he spat it out.

nallOr – the noble ones who share their enjoyable experience to others (as they discuss with them about emperumAnAr’s auspicious qualities that they enjoy).

– – – – –

Translation: raghurAm SrInivAsa dasan

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