Daily Archives: July 29, 2016

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

pUrva dhinacharyA – 32

July 29, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-32

Tatassubhasraye tasmin nimagnam nibrutam manaha /
Yatindra pravanam kartum yatamanam namami tam //

(w to w) Tataha – After performing Yoga, otherwise called meditation of Bhagavan, tasmin – as said earlier, Subhasraye – Paramapurusha who is meditated by Yogis, nimagnam – immersed, nibrutam – in steadfastness, manaha – his mind, Yatindra pravanam – placing with much attachment and steadfastedly on Yatiraja, kartum – to do, yatamanam – attempting, tam – that Manavala Mamunigal, namami – I am worshipping.

(Commentary) Here, for the words, Yatindra pravanam kartum means Yatindra pravanameva kartum. That means Mamunigal completed by performing from bhagavath abhigamanam to all rituals by meditating with devotion the holy feet of Sri Ramanuja as mentioned in the Sloka (16) Yathindracharanath dwanthva pravanenaiva chethasa. Hence, it means that His mind has thought of Sri Ramanuja and His loved deity. The word means the Divya Mangala Vigraha of Bhagavan which eradicates the distresses, affects the meditation and drags His mind towards him. If Erumbiappa worships Mamunigal by thinking his practice of Charamaparva, he accomplishes Charamaparva and hence mentioned Yatindra pravanam kartum yatamanam namami tam.

Jeeyar Tiruvadigale saranam

Purva Dinacharya is completed.

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

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

pUrva dhinacharyA – 31

July 29, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-31

Abjasanastham avadata sujata murtim aameelitaksham anusamhita mantra ratnam /
Anambramowlibihi upasitam antarangaihi nityam munim varavaram nibruto bhajami //

(w to w) Abjasanastham – one who is seated in padmasana for meditating Paramatma, avadata sujata murtim – possesses the body with beauty and whiteness like thick milk, aameelita aksham – with little closed eyes due to meditating the divya mangala vigraha of Lord which is soothing to eyes and heart, anusamhita mantra ratnam – who is slowly and secretly pronouncing the Dvaya, otherwise called Mantraratna, Anambramowlibihi – who has the bowed down head fully immersed in worshipping, antarangaihi – close to Koil Annan, Prativadi Bhayankaram Anna and other disciples, upasitam – who are always worshipping, varavaram munim – Manavala Mamunigal, nibrutassan – with perseverance, nityam bhajami – always I am worshipping.

(Commentary) It is to be known that Viswamitra says that one has to perform Yoga in a place which is not windy, without much undulations besides being beautiful and placing a wooden stool and keeping all limbs of the body in the lotus throne with cloth, deer leather, sacrificial grass on it. Based on Dharma Sastra, one has to perform Yoga by focusing one’s two eyes on the tip of one’s nose, it is mentioned that Mamunigal has little closed eyes. In Vishnu Tatva it is said that Yogi who is seen by all those persons, as he is meditating with incantation of the attributes of Bhagavan by rolling down tears due to happiness which is hair raising. Hence, I am always worshipping Mamunigal who is worshipped by disciples.

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

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

pUrva dhinacharyA – 30

July 29, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-30

Tataschetas samadaya purushe pushkarekshane /
Uttamsita karadvandvam upavishtam upahvare //

(w to w) Tataha – After taking food, pushkare ekshane – the lotus eyed Krishna, to the Lord, who is Paramapurusha, chetaha – his mind, samadaya – strongly fixed, Uttamsita karadvandvam yada tada – placing two hands above the head in worship form, upahvare – in a lonely place, upavishtam – worshipping Manavala Mamunigal who is seated in yogic pose of padmasana.

(Commentary) After anuyagam (taking food), Sastra says that meditation on Paramatma is to be done. He is saying that now. Yoga is to be performed three times like aradhana which is explained further. Yoga means that one has to meditate in the heart the Lord with Divya Mangala Vigraha without losing focus. The Lord is pervaded in the soul of Celestials, people, animals and plants. This is called Vishnu’s all- pervasiveness in all subjects. It is to be noticed that Parasara says that deity is to be concentrated in the heart of those who perform Yoga. Taittriyopanishad says that the deity centered in the heart of Yogis and resides in the heart of the organ of Sun is the same. Chandokyopanishad says that the deity who resides in the organ of Sun is lotus eyed. Hence it is implied that the word purushe pushkarekshane means that the lotus eyed deity is residing in the heart of Yogi like Mamunigal. The etymology of word purichethe means that the deity is residing in the body of Yogi and the word purusha means Vishnu who is Paramapursha. The root of the word Yoga – yuji samadow means Samadhi which tells the meditating on Paramatma.

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

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

pUrva dhinacharyA – 29

July 29, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-29

Aradhya Srinidhim Paschath Anuyagam vidhaya cha /
Prasada Patram mam krutva pasyantham bhavayami tham //

(w to w) Paschath – After completing the noon rituals, Srinidhim – his deity Aranganagarappan, Aradhya – perform puja with great reverence, Anuyagam vidhaya – consuming the prasadam which was offered to the Lord, mam – I, who wasn’t inclined to even look at the prasadam, Prasada Patram krutva – having consumed the leftovers of Mamunigal, pasyantham – who is gracefully looking at me, tham – that Mamunigal, bhavayami – I will always meditate upon.

(Commentary) The word Aradhya means that having done puja fully to one’s satisfaction. Sandilya Smriti says, just like how one would try to please a Prince, an agitated elephant and affable guests, one should perform puja to the Lord with due fear and love. Just like how a virtuous woman would please her husband, a mother pleases her infant, a disciple pleases his Acharya and a person who had assimilated a mantra, in that away the Lord is to be pleased. Accordingly, Mamunigal did puja to his deity Aranganagarappan. The word Anuyagam means the performance of puja to Lord following that taking the prasadam that was offered to the Lord. Bharadwaja says that one has to take the food after doing parishechanam and taking food in five forms on behalf of Lord who is pranan, apanan, vyanan, udhanan, and samanan. Also Sandilya says that one has to worship the Lord who is residing in one’s heart, and after taking the theertham of Lord by saying pranayasvaha etc. and perform homam in our mouth. Then by thinking the Lord without rushing, one has to take the food without complaining the low-saltiness, excess of tamarind, etc. Further one has to relish the sayings of Sandilya: about cleanliness, limited quantity, taste, acceptance to heart, stickiness of ghee, pleasant to look and little warm. In the words, ‘Anuyagam vidhaya cha’ the alphabet ‘cha’ means that Mamunigal arranges food for Sri Vaishnavites before he takes food. It is to be noted that Erumbiappa also narrates in Varavara Muni Kavya that Manavala Mamunigal takes food only after giving food to Sri Vaishnavites, which has sweetness, fragrance, is clean, soft and arranged with pure heart by offering to Lord. By offering food with spirit to Sri Vaishnavites, Mamunigal satisfied himself and then he takes food. It is to be reminded that on earlier occasion, Mamunigal asked Erumbiappa to take food in the Mutt which he rejected by intending the common commandment that one should not take the food offered by a saint or take food in the vessel of a saint. This he rejected due to his wickedness and now he got himself corrected. The word, pasyantham bhavayami means that he worships Mamunigal who is looking at him. At the same time it means that Mamunigal is fascinated to see what caused Erumbiappa to consume food which he once rejected? Erumbiappa says that he worships him always for the magnanimous favour extended to him by correcting his mistakes. Hence, the rejection of food of a saint as stated in the Sastra is to be thought of in case of a non-Vaishnavite saint.

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

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

pUrva dhinacharyA – 28

July 29, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-28

Tataha svacharanambhoja sparsa sampanna sowrabaihi /
Pavanairrarththinas theerthaihi bhavayantham bhajamitham //

(w to w) Tataha – After preaching the gist of meaning of Divya Prabandhas, sva charana ambhoja sparsa sampanna sowrabaihi – by the association of his fragrant feet, Pavanaihi – purity, theerthaihi – given to consume Sripada theertham, arththinaha – disciples prayed to give Sripada theertham, bhavayantham – which uplifts, tham – that Mamunigal, bhajami – I am prostrating.

(Commentary) In this Sloka, Mamunigal, after preaching the gist of meaning of Divya Prabandhas, as requested by the disciples, he distributed his Sripada theertham for their consumption. Since Sri Ramanuja was not alive by then, Mamunigal felt that, he being his reincarnation, it will not be wrong to distribute his Sripada Theertham to his disciples. Disciples also pleaded with him. It is to be noted that since the feet of Mamunigal is like lotus and by its association, the theertham gets fragrance and purity. The plurality of word theerthaihi, denotes that he gave Sripada theertham three times. The Smriti reminds ‘threehi pibeth’ which means that Sripada Theertham is to be taken three times. In some places Sripada Theertham is given only two times. For this action, there is a reference in Usana Smriti. It is said that the Sripada Theertham of Bhagavatas will render purity and it is equal to drinking the juice of Soma plant. Further it states that during the course of sacrificial offering, one has to take two times Sripada Theertham which is equal to taking juice of the Soma plant. So, Sastra accepts two types of giving Sripada Theertham and one need to practice it according to one’s sampradaya. In Bharadwaja Samhitha it is stated that to get Upadesa from Acharya, the disciple has to consume Sripada Theertham which is a part of the process. Hence, in the last Sloka, having mentioned about the preaching of gist of Divya Prabandhas, here, Sripada Theertham is mentioned sequentially. Erumbiappa being absorbed in the Upadesa, the word ‘namami’ is mentioned in the last Sloka. Now, having conditioned his mind by getting Sripada Theertham, Erumbiappa uses the word ‘bhajami’. It is to be noted that Mamunigal, who had no desire, never expects from anybody and nothing to be done.

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

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

pUrva dhinacharyA – 27

July 29, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-27

Tatvam Divyaprabandhanam saram samsara vairinam /
Sarasam sarahasyanam vyasakshanam namami tham //

(w to w) samsara vairinam – eradicates the birth, sarahasyanam – combined with the meaning of Tirumantra, Dvaya and Charama Sloka, Divyaprabandhanam – for the Divya Prabandham of Alwars, saram – have power to eradicate the birth, Tatvam – The Acharya is Chief, the means and goal which is the true nature of soul, Sarasam – with greater sweet, vyasakshanam – explaining without any doubt, tham – that Mamunigal, namami – I am worshipping.

(Commentary) Alwar’s Divya Prabandhams eradicate the cycle of birth. This is stated in the concluding hymns of Tiruviruttam (100), in Tiruvoymozhi (4.8.11) and other places also. The cursory glance of the above Rahasyas explains that the Lord is Chief, He is the means and He is the goal. If one dwells deep into this, it is derived that the devotees of Lord are the Chief, the means and the goal. Further if one pursues analyzing these, Acharya is Chief, the means and the goal. Thus, the Rahasyas give importance to the third meaning of Acharya who is all, as Acharyas like Madhurakavi and others who practiced Acharyanishta. Here, Mamunigal, otherwise called Yathindrapravanar is imbibed in Sri Ramanuja, as he considered him as the Chief, the means and the goal which is the gist of Divya Prabandhas, and preached this to his disciples. As explained before among the Acharyas, Sri Ramanuja is great. Seshi – Chief, Prapyan – Refugee, Upayam – to attain the Chief who is the means. Acharya is the Chief to whom service is to be done; one need not search for other means and approach the Acharya as the only means. This is the gist of Rahasyatraya. Mamunigal preached this to his disciples and for this one has to prostate with head. Hence, the word tham namami is used which means that Erumbiappa is worshipping.

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

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

pUrva dhinacharyA – 26

July 29, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-26

Atha Srisailanatharya namni srimathi mandape /
Thadangri pankajadwandachchaya madhya nivasinam //

(w to w) Atha – after reaching the Mutt, Srisailanatharya namni – name of his Acharya Srisailanathar, otherwise called Tiruvoymozhi-p-pillai, srimathi – much luminous, mandape – in the Mandapa, Thad angri pankaja dwanda chchaya Madhya nivasinam – seated in the shadow of the feet of a carved picture of Tiruvoymozhi-p-pillai, (add in the next Sloka that he is worshipping Mamunigal).

(Commentary) The Kalakshepa Mandapam in the Mutt is named as Tiruvoymozhi-p-pillai Mandapam, and it has Pillai’s carved picture in it. Mamunigal is seated in the shadow of the feet of his Acharya. The word Srimathi Mandape means the much luminous Mandapa. Here, the luminous means that Mamunigal brought the sand from the Tirumaligai (House) of Purvacharyas like Pillai Lokacharya and smeared it in the wall etc. It is best known that the sanctity of the place where great people’s feet touched the sand is beyond question. Hence, this Mandapa is sanctified. Here, there is another version in the rendering of words in the sixth ending case with plurality Thad angri pankaja dwandachchaya madhya nivasinaam. In this version, it means that in the midst of feet of Tiruvoymozhi-p-pillai, disciples like Mamunigal are seated. This is meant in the next Sloka, ‘Divya prabandhnam saram vyasakshanam namami tham’, which means that Erumbiappa is worshipping Mamunigal who is preaching the meanings of Divya Prabandhas.

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