Monthly Archives: July 2016

यतिराज विंशति – श्लोक – २०

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श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १९

श्लोक  २०

विज्ञापनम यदिदमद्द्य तु मामकीनम् अङ्गिकुरुष्व यतिराज! दयाम्बुराशे! ।
अग्न्योSयमात्मगुणलेशविवर्जितश्च तमादन्नयशरणो भवतीति मत्वा ॥ २०॥ 

दया अम्बुराशे                   : सागर के समान दयालु
यतिराज                           : हे यतिराज
अध्य                                : अभी
मामकीनम                       : मेरा
यद् विज्ञापनम                  : तीसरे श्लोक से पूर्व श्लोक तक जो प्रार्थना किया गया था
इदं                                 : उन प्रार्थनाओं को
अग्न्य अयं                        : यह शुद्ध ज्ञान नहीं होनेवाला
आत्मगुणलेश विवर्जितश्च    :  मानसिक नियंत्रण या शारीरिक नियंत्रण  जैसे कोई आत्म अनुशासन कुछ भी नही
तस्मात्                            : इसलिए
अनन्य शरणः भवति         : इसको आपके अलावा और कोई सहायक नहीं
इति मथवा                       : यह सोचकर
अंगी कुरुष्व                     : मुझे स्वीकार कीजिये |

अब तक उनसे किया गया प्रार्थना को श्री यतिराज स्वीकार करने का विचार करते हैं इस श्लोक में । उनका विचार यह है कि श्री यतिराज के सिवा उनकी सहायता करनेवाला और कोई नहीं है| दयाम्बुरासे – इससे ये प्रकटित होता है कि कभी भी न सूखने वाला सागर के समान दयालु हैं श्री रामानुज | और यह भी प्रस्तावित होता है कि श्री रामानुज का दया स्वाभाविक होता है | और कोई बाहरी कारणों से नहीं | उनकी दया को बहुत बार उल्लिखित करते हैं – १) दयैकसिंधो (६ स्लोक में) २) रामानुजार्य करुणैवतु (१४ स्लोक में) ३) भवददयया (१५ स्लोक में) ४) करुणापरिणाम (१६ स्लोक में) ५) दयाम्बुरासे (२० स्लोक में) | इससे यह प्रकटित होता है कि श्री यतिराज एक “कृपा मात्र प्रसन्नाचार्या” हैं ( इसका अर्थ यह है कि अन्यत्र कोई कारण के बिना अपने स्वाभाविक कृपा से सब लोगों को उपदेश देकर उनको मोक्ष का मार्ग दिखाते हैं |)

रामानुज नूट्रन्दादि और यतिराज विम्शति का सद्रुश्यता

यतिराज विम्शति का पहला स्लोक है “श्री माधवांग्री जलजद्वय नित्य सेवा प्रेमा विलासय परांकुस पाद भक्तम्” । रामानुज नूट्रन्दादि का पहला स्लोक है “पूमन्नु मादु पोरुन्दिय मार्बन्, पुगळ् मलिन्द पामन्नु मारन् अडि पणिन्दु उयिन्दवन्” । ये दोनो स्लोकों समानार्थक होते हैं ।

इसी तरह , यतिराज विम्शति का उपांत्य स्लोक (श्रीमन् यतीन्द्र तव दिव्य पदाब्ज सेवाम्..)और रामानुज नूट्रनदादि का उपांत्य स्लोक(…उन् तोन्डर्गट्के अन्बुतिरुक्कुम्पडि एन्नै आक्कि अण्गाट्पडुत्ते ) समानार्थक होते हैं ।

इससे हम यह सोचकर निःसन्देह से रह सकते हैं कि जिस प्रकार श्री रामानुज मुनि रामानुज नूट्रन्दादि को स्वयं सुनकर आनन्दित हुए उसी प्रकार यतिराज विम्शति को हमसे सुनकर आनन्दित होंगे |

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thirumAlai

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

periyaperumal-art-3SrIranganAthan

thondaradipodi-azhwar-mandangudithoNdarippodi AzhwAr

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The 45 divine hymns of thirumAlai were composed by thoNdarippodi AzhwAr. As his name suggests, he called himself as the dust on the feet of bhagavAn’s servants. He took greater effort in serving bhagavAn’s servants than bhagavAn himself. This is called as being in charama parva nishtai (in the ultimate state). Such was his greatness. He composed two works, thirumAlai and thiruppaLLiyezhuchchi, dedicating both to SrI ranganAthan of SrIrangam. In thirumAlai, periya perumAL (SrI ranganAthan) awakened AzhwAr to realise his SEshathva gyAnam (being a servitor to bhagavAn) and to carry out kainkaryam to bhagavAn. In thiruppaLLiyezhuchchi, AzhwAr awakened periya perumAL from his sleep to bless his devotees. Let us briefly look at the history of the AzhwAr.

He was born as vipranArAyaNan in a brahmaNa family, 289 years after the start of kali yugam, in the year ‘prabhava’, in the month of mArgazhi (dhanur mAsam), in the star kEttai (jyEshtA nakshathram), on chathurdhasi of krishNa paksha, on a mangaLa vAram (Tuesday), in a village called thirumaNdangudi, near kumbakONam, in chOla dhESam. He is considered as an amsam (an incarnation) of the vanamAlai (divine garland) on SrIman nArAyaNan. Right from his young age he was not interested in worldly matters. He decided to remain a steadfast brahmachchAri (celibate bachelor), and carry out kainkaryam to emperumAn. He set up a garden near SrIrangam and cultivated plants that gave fragrant flowers. He strung these flowers into wonderful garlands and adorned the thirumEni (physical body) of thiruvarangan (SrI ranganAthan).

One day while he was busy in his garden, two courtesans from thirukkarambanUr (a nearby dhivya dhESam) walked past him. One was dhEvadhEvi, a very beautiful damsel, and the other, her elder sister. vipranArAyaNan was engaged in his garden work and did not take notice of the courtesans. dhEvadhEvi was surprised that there could be a man who did not look at her beauty and admire her. She asked her elder sister the reason for this and the elder sister replied that he serves bhagavAn fully and is not interested in worldly matters. dhEvadhEvi took a wager with her elder sister saying that she will make him attracted to her beauty and be beholden to her and if she succeeds in this, her elder sister should serve dhEvadhEvi for 6 months and if she fails, she will work as a servant of her elder sister for 6 months. They then proceeded to their place.

After a few days, dhEvadhEvi returned to vipranArAyaNan’s garden and requested him to allow her to help him in his kainkaryam. Initially he refused but later relented when she said that if he doesn’t take her under his fold, her mother will force her to engage in their family hereditary profession. He told her to stay in a different hut inside the garden and to help him in watering the plants and stringing the flowers.

One day, due to emperumAn’s thiruvuLLam (will), the two got drawn to each other and she moved with him into his hut. After a few days of staying with him, dhEvadhEvi, having conquered him and won her wager with her sister, left him and returned to her village, thirukkarambanUr. vipranArAyaNan, unable to bear her separation, went to her house. But dhEvadhEvi’s maid servant asked him to leave as he was without any monetary wealth. vipranArAyaNan stayed in the threshold of her house and slept there. emperumAn, desirous of bringing AzhwAr into his fold, assumed the form of a young boy, took one of the vattils (golden vessels) used in his thiruvArAdhanam (daily pUjA) to dhEvadhEvi’s house and gave it to her saying that his master, vipranArAyaNan, had asked him to hand it over to her. Delighted at seeing the expensive gift, dhEvadhEvi invited vipranArAyaNan into her house, and he followed her, not knowing what had happened.

The next day, when the temple bhattar (priest) opened the sannidhi inside the temple, he found that one of the golden vattils was missing and reported the matter to the king. The king ordered the employees to be brought to the court for questioning. One of them was dhEvadhEvi’s maid-servant’s acquaintance. Seeing all these events happening, she informed the king that the golden vattil is in her employer’s house. After getting to know that it was vipranArAyaNan who had gifted it to her, the king imprisoned vipranArAyaNan. Deciding to put an end to all the sordid drama, emperumAn appeared in the dream of the king that night and ordered him to release vipranArAyaNan forthwith, briefly telling the king about vipranArAyaNan, his dedication to him and his deeds-to-come for the benefit of the whole mankind. The next morning, the king duly complied with emperumAn’s order and released vipranArAyaNan, and honoured him in the court. vipranArAyaNan realised his folly in giving into carnal desires and decided to spend the rest of his life in emperumAn’s kainkaryam.

He changed his name to thoNdaradippodi and composed two major works on thiruvaranganAthan. The first is thirumAlai, consisting of 45 hymns and the second, thiruppaLLiyezhuchchi, consisting of 10 hymns. He is the only AzhwAr, among the 10  AzhwArs who sang pAsurams (hymns) only on thiruvaranganAthan and not on any other dhivyadhESa emperumAn. It is said of his “thirumAlai” that one who does not know thirumAlai (his hymns) will not know thirumAl himself (emperumAn, who is the consort of SrI mahAlakshmi).

periyavachan-pillaiperiyavAchchAn piLLai

The deep, inner meanings of thirumAlai would not have been known to us but for the commentary of periyavAchchAn piLLai, a famous preceptor and Sishya (disciple) of nampiLLai. He has written an extensive commentary on these 45 hymns of thirumAlai and this translation is based on periyavAchchAn piLLai’s vyAkhyAnam (commentary).

Before going into the vyAkhyAnam, let us first see the thaniyan for thirumAlai. thaniyan is a short verse giving specific information about the author of the particular work, what it says and who it talks about.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.1.1 – mudichchOdhiyAy

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Full series >> Third Centum >> First decad

kallalagar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr becomes delighted thinking about the perfect match between the divine limbs and the divine ornaments.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – based on the perfect match between the divine ornaments and divine limbs of lord SrIman nArAyaNan, AzhwAr gets doubts that could not be comprehended by him and hence he asks emperumAn himself to clarify that doubt.

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

mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO
adichchOdhi nI ninRa thAmaraiyAy alarndhadhuvO
padichchOdhi Adaiyodum palakalanAy nin paim pon
kadicchOdhi kalandhadhuvO thirumAlE katturaiyE

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

unadhu – your
mugam – divine face’s
chOdhi – radiance
mudi – in the divine crown
chOdhi – radiance
malarndhadhuvO – did it rise upwards?
adi – the divine feet’s
chOdhi – radiance
nI ninRa – where you stand
thAmaraiyAy – the lotus seat
alarndhadhuvO – did it spread downwards?
pai – well spread
pon – having beauty
nin – your
kadi – waist’s
chOdhi – radiance
padi – natural
chOdhi – having radiance
Adaiyodum – with the divine clothes
pal – many
kalanAy – being divine ornaments
kalandhadhuvO – did it spread upwards and downwards?
thirumAlE – since you are the lord of SrI mahAlakshmi

as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who is the controller of words and meanings,
katturai – mercifully explain this to remove my doubts

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

Did the radiance of your divine face rise upwards to become the radiance in your divine crown? Did the radiance of your divine feet spread downwards to become the radiance in the lotus flower where you stand? Did the radiance of your well spread beautiful waist spread downwards and upwards with the naturally radiant cloth and the divine ornaments you wear? Since you are the lord of SrI mahAlakshmi, as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who is the controller of words and meanings, mercifully explain this to remove my doubts.

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

  • mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO – Did your divine face’s radiance extend up to the divine crown and become splendorous? Or it can also be explained as – did your divine crown’s radiance extend down to the divine face and become splendorous? For a SEshabhUtha (servant), the first thing that will be seen is emperumAn’s SEshithvam (that which highlights the supremacy – i.e., his unique and divine crown); the beauty of the crown that highlights his supremacy leads AzhwAr to his divine feet.
  • adichchOdhi – Did the radiance of the divine feet spread over the lotus seat of your highness and become splendorous? Or did the lotus on which you are standing spread to your radiant divine feet and become splendorous [like a lotus flower would be fresh when in contact with water, your lotus feet are looking fresh due to the contact with the lotus seat]?
  • nI ninRaemperumAn who is called EkarUpa (unchanging), stood with great attachment like someone performing penance standing in water. Since this is the ultimate goal, there is nothing beyond [below]. So, the radiance of the divine feet rises up [leading AzhwAr to other aspects in emperumAn’s divine form]; like a wooden block in an ocean that is pushed from one tide to another, the beauty of different aspects of emperumAn pushes AzhwAr and AzhwAr enjoys them.
  • padichchOdhi – [padi – thirumEni – divine form] Did the beauty of the divine form spread into the many divine ornaments or did the beauty of the many ornaments spread into the divine form? Did the radiance of the divine clothes spread into the divine waist or did the radiance of the divine waist spread into the divine clothes?
  • nin paim pon kadichchOdhi padichchOdhi Adaiyodum pal kalanAyk koNdu kalandhadhuvO – Did the radiance of your beautiful gold-like waist spread into the naturally radiant divine clothes and other divine ornaments? Just as we cannot differentiate when water gets mixed with water, it is impossible to differentiate between the radiance/beauty of these various aspects. Alternatively, padi is also explained as “inherent quality” [i.e., all of these aspects are natural for emperumAn].
  • thirumAlE – This divine togetherness of SrI mahAlakshmi and SrIman nArAyaNan is also another beautiful aspect. Both SrI mahAlakshmi who says as in thiruvAimozhi 6.10.10 “agalagillEn” (will never separate from him) and naturally all-knowing yourself should analyse these and give clarification to me. AzhwAr who started enjoying bhagavAn recently [i.e., new to bhagavath vishayam] would say as in thiruvAimozhi 1.1.6enRum Oriyalvinar ena ninaivu ariyavar” (emperumAn cannot be understood as having such and such qualities). Those who enjoy him eternally (his divine consorts) would say as in periya thirumozhi 8.1.9 “paNdivaraik kaNdaRivadhu evvUril yAm” (where did we see him before?). emperumAn himself who is naturally omniscient as explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (he himself does not fully know his glories). Thus, these doubts remain for AzhwAr who started experiencing bhagavAn recently, as they do for those who eternally experience emperumAn and AzjwAr himself – without any difference. AzhwAr is thinking that just like he is having these doubts, they would also be having such doubts.
  • katturaiyE – please explain.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 29

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Full Series

<< previous (nenjil kaRai koNda kanjanai)

Introduction (given by maNavALa mAmunigaL)

amudhanAr is anxious whether he would get the fortune of joining with those who know as is about the auspicious qualities of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram it was about the wellness of – his speech not talking about anything other than the auspicious qualities of emperumAnAr; and as it did not stop with that, but as the devotion was overflowing, and so in this pAsuram, he longs to be able to join the group of those knowledgeable devotees who know as is the auspicious qualities of emperumAnAr who has kept in the place that is his devotion, the beautiful thamizh vEdham that is thiruvAimozhi which is having divine words of nammAzhvAr who is the ruler of the beautiful looking thirukkurugUr (AzhvAr thirunagari) and who through thiruvAimozhi helped everyone about the truth, path, and destiny.

kUttum vidhi enRu kUdumkolO then kurugaip pirAn
pAttennum vEdhap pasum thamizh thannaith than paththi ennum
veettin kaN vaiththa irAmAnusan pugazh mey uNarndhOr
eettangaL thannai en nAttangaL kaNdu inbam eydhidavE                  29

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Word by word meaning (given by maNavALa mAmunigaL)

then – Beautiful to the eyes
kurugaip pirAnthat is (AzhvAr) thirunagari; its lord, that is nammAzhvAr; his
pAttu ennum – prabandham, which is famously known that way,
vEdham – in the form of vEdham
pasum thamizh thannai – that is thiruvAimozhi, which is in the form of beautiful thamizh;
irAmAnusan – emperumAnAr
than paththi ennum – whose devotion
veettin kaN vaiththa – is the living place where he kept (such thiruvAimozhi), his
uNarndhOr who have known the
pugazh auspicious qualities (of such emperumAnAr)
mey in its true form,
eettangaL thannai such groups of them,
en nAttangaL kaNdu –  my eyes to see them
eydhida – and attain
inbam – joy
kUttum – (his grace) which can help join me with them
vidhi enRu kUdum kolOwhen by his grace it would come together?
– – –
vidhi – sukruth – his giving the grace/opportunity.

His (amudhanAr’s) thinking of reason for opportunity is, that (special) one’s (emperumAnAr’s) grace.

When at that current time itself it was possible to see the group of those who know about emperumAnAr’s auspicious qualities, why is he saying like this?  He is not wishing for just seeing. When seeing, instead of not having any changes, he wishes to become loving of them.

inbam -> prEmam -> love. That could happen by emperumAnAr’s grace only.

His prayer is ‘un thoNdarkkE anbuRRu irukkaumpadi ennai Akki angAtpadhuththu [rAmAnusa nURRathAdhi – 107]’ (~ please make me stay loving of your devotees, make me subservient);

eettam ­– assembly of people; nAttam – seeing.

vyAkyAnam

then kurugaippirAnthen – beautiful looking, (or) being in the south side.   kurugai – place that takes to paramapadham / having equal greatness as that of paramapadham;  pirAn – incarnated in such (AzhvAr) thirunagari, and for the people of this world to reach the true goal, he had advised about the truth, ways, and goals through dhivya prabandham – such nammAzhvAr’s.

Or, by incarnating in that place, he is being sought by the people, so he being of great help.

pAttu ennum vEdhap pasum thamizh thannaihis thiruvAimozhi;  his – as said in ‘avAvaRRu veedu peRRa kurugUrch chatakOpan sonna [thiruvAimozhi 10.10.11]’ (having his wishes fulfilled, and got the paramapadham, that is nammAzhvAr – his thiruvAimozhi), and ‘thamizh maRaigaL Ayiramum eenRa mudhal thAy satakOpan [thiruvAimozhi thaniyan]’ (nammAzhvAr who gave birth to thiruvAimozhi that is thamizh vEdham of about thousand pAsurams), it is well known in the world, the thiruvAimozhi which is like sAma vEdham in beautiful thamizh, that is divined by nammAzhvAr.

than paththi ennum  – if he (emperumAnAr) does not think about such thiruvAimozhi even for a second it would feel like eons – he having such a parama bhakthi towards thiruvAimozhi.

than paththi –  His devotion – unlike others’ devotion, the devotion of emperumAnAr who knows as is about emperumAn’s nature, form, qualities and wealth – that devotion would rise to the level of his complete knowledge/wisdom;  such devotion’s  –

veettin kaN vaiththa  – kaN -> in;  veedu -> place used for keeping safely;  like keeping gems inside a copper container, emperumAnAr keeps thiruvAimozhi in the big house that is his devotion;

iramAnusan pugazh – (such emperumAnAr’s auspicious qualities) – by always discoursing about thiruvAimozhi, advising on that to the confidential ones about its full meanings, and based on its pAsurams creating meanings for SArIraka sUthras, and getting piLLAn to write meanings for thiruvAimozhi – auspicious qualities of emperumAnAr having such greatness ;

mey uNarndhOr – the noble ones who have understood as is about such auspicious qualities of emperumAnAr;

eettangaL thannai – As said in ‘samsEvathas samyami saptha sathi Apeetai: sathus sapthathibhis sa mEdhai: | anyair anthair abhi vishNu bhakthair asthEthi rangam yathi sArvabhauma:’   (seven hundred sanyAsis (saints) are always together,  the seventy four simhAsanAdhipathis (AchAryas), and vishNu devotees, are always with this yathi pathi (emperumAnAr), like the devotees of emperumAn in SrIvaikuNtam),  seven hundred sanyAsis, AchAryas like kUraththAzhvAn, EkAngis, and innumerable SrivaishNavas, female SrIvaishNavis like ANdAL (kUraththAzhvAn’s wife) – as they are together always with emperumAnAr – such gathering of the devotees of emperumAnAreettam -> crowd/gathering.

EmperumAnAr_gOshti_BookCoverThose who truly know the auspicious qualities of emperumAnAr

en nAttangaL – until my surrendering to emperumAnAr my eyes were trying to be happy by looking at the three ills – interest towards wealth, women, and land/properties; nAttam -> seeing.

kaNdu – (after surrendering), saw (emperumAnAr) with joy;

inbam eydhidavE – leaving the happiness and sadness cycles brought by my involvement with the relatives of this body, now, gained joy by looking at these groups of knowledgeable devotees;

kUttum vidhi enRu kUdum kolO – when would there be an opportunity to join them; vidhi – sukruth – emperumAnAr’s giving of the grace/opportunity.

His (amudhanAr’s) thinking of reason for opportunity is that one’s (emperumAnAr’s) grace.

When at that current time itself it was possible to see the group of those who truly know about emperumAnAr’s auspicious qualities, why is he saying like this?  He is not wishing for just seeing. When seeing, instead of not having any changes, he wishes to become loving of them. Love, that love would only manifest by the grace of emperumAnAr, so that is why he is saying this.

Or, mey uNarndhOr -> their knowledge is without any blemish. Whereas that is possible only in that esteemed place (SrIvaikuNtam), here these devotees possess such ability, and so here itself, when would it be possible to see them and have love towards them and have a complete experience of it by the grace of emperumAnAr? That group of nobles ones are always available for him (amudhanAr), but that would be a new nectar of an experience every moment (and so creates such a wish of grace of emperumAnAr).

His prayer is ‘un thoNdarkatkE anbuRRu irukkaumpadi ennai Akki angAtpadhuththu [rAmAnusa nURRathAdhi – 107]’ (~ please make me stay loving of your devotees, make me subservient);

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

enRu kUdum kolO If he knows when he would be able to see and love the devotees of emperumAnAr, then he might be able to look forward to that day, like how bharathAzhvAn was told ‘we would come back in fourteen years’.

than paththi ennum veettin kaN vaiththahis devotion towards thiruvAimozhi is the safer house for thiruvAimozhi. That is, it is always recited/delved into by him.

Something special about this house: It cannot be broken into by others;  others: those who insult the reference that is vEdham, and those who insult who is said by the vEdhams, that is emperumAn. Their not breaking into it, is – that thiruvAimozhi not reaching their ears.  If thieves came in, they would unset things; emperumAnAr nurtured thiruvAimozhi with devotion, and such that others cannot disturb it, and lectured its meanings to his disciples, and created vyAkyAam through piLLAn, and thus gave it to the sampradhAyam without getting it touched by those others.

pugazh mey uNarndhOr eettangaL thannai – The greatness that came due to safe guarding thiruvAimozhi;

dhEvaki gave birth to kaNNan; she did not get to see any of His playful acts; yASodhai got that opportunity;  In the same way, SatakOpan is the mother of thiruvAimozhi, but he did not get to see it growing; it was emperumAnAr who was the mother who nurtured it and saw it grow. Like how kaNNan played above the ability of humans, thiruvAimozhi too gave the meanings of vEdhas in a better way in beautiful thamizh, and it gave the true meanings of vEdha vyAsar’s brahma sUthram, showed in front the god that cannot be seen, and showing the tastes of even above vEdhas – the acts that emperumAnAr saw like yaSOdhai, so like yaSOdhai he got the fame as well.

 – – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3.1 – mudichchOdhi

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Audio

kallalagar-ahzwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first decad – AzhwAr after experiencing thirumalai’s relishable nature in this manner [as in the previous decad], he experiences the unlimited auspicious qualities such as saundharyam (beauty) etc., of azhagar emperumAn and becomes delighted. emperumAn who resembles a kalpaka tharu (wish-fulfilling tree) on top of thirumalai as mentioned in periya thirumozhi 7.10.3 “vadamAmalai uchchi” (the top of the great northern mountain) is beyond the glorification of vaidhika purushas (those who pursue vEdham), brahmA, rudhra, et al but is fully under the control of his devotees.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first decad – AzhwAr desiring to explain the nature of emperumAn being the supreme lord in all manners which is the cause for the servitude [of jIvAthmAs towards him], visualised the divine beauty of azhagar emperumAn who manifested himself in south thirumalai (thirumAlirunjOlai) to accept the kainkaryam (service) [from his devotees] and highlights the following aspects:

  1. the perfect fit between azhagar emperumAn thirumEni’s (physical body) divine limbs and the divine ornaments which are worn
  2. that there is no fitting example for his radiant beauty
  3. the lordship acquired over everyone due to his all radiant aspects
  4. the greatly enjoyable nature of his lordship
  5. the nature of such distinct greatness which is beyond the abilities of speech
  6. that his glories cannot be spoken even by all of vEdham
  7. even if the greatly wise brahmA, rudhra et al try to praise such radiance, it will only cause insult [since they cannot adequately glorify him]
  8. even if the unique, greatly knowledgeable brahmA tries, it will only lead to dullness [because he cannot fittingly glorify him]
  9. his great motherly forbearance towards his devotees is greater than the supremacy with which he can protect the devotees just by his divine will.
  10. those who consider themselves to be lords, once they realise his such supremacy, will surrender unto him – but that is nothing unusual [neither will it add any new glories to him].

Explaining these, AzhwAr explains the intrinsic nature of such servitude towards ISwara who is the lord of all.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr explained that there is no ignorance in the auspicious qualities of bhagavAn as said in thiruvAimozhi 2.10.11poruL enRu ivvulagam padaiththavan pugazhmEl maruLil vaNkurugUr vaN SatakOpan“; here, in this decad, AzhwAr says that there is an ignorance [about the various beautiful aspects of bhagavAn] in the matters of such bhagavAn who is filled with auspicious qualities. The reason for ignorance identified previously is karma [one;s own virtues/vices in material realm]. But the ignorance here is due to greatness of bhagavAn. Even nithysUris have this type of doubts. Since this doubt is fitting with the true nature of the jIvAthmA, this will remain as long as the jIvAthmA exists.

AzhwAr, while enjoying thirumalai, as mentioned in periya thirumozhi 7.10.3 “vadamAmalai uchchi” (the top of the great northern mountain), experienced the divine beauty of azhagar emperumAn who looks like a part of the divine hill, like a kalpaka tree which has many branches; AzhwAr becomes delighted thinking about bhagavAn who cannot be seen by the self-effort of vEdham, vaidhika purushas [sages such as vyAsa et al], brahmA, rudhra et al, but can be seen by everyone irrespective of his/her birth, activity etc when shown by bhagavAn himself.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.1 – Audio

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thiruvAimozhi –> thiruvAimozhi 3rd centum

Meanings

kallalagar-ahzwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi – 3rd centum – audio

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thiruvAimozhi

Previous Centum

Meanings

Mahavishnu-universes

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rAmAnusa nURRanthAdhi – 28

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Introduction (given by maNavALa mAmunigaL)

As said in ‘mana:pUrva: vAk uththara:’, as his mind is full of emperumAnAr, the one related to that which is the speech, became interested in saying about emperumAnAr, and so amudhanAr is joyful about it.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram he talked about his mind’s fulfillment of getting emperumAnAr, and in this one he focuses on talking about his speech getting such fulfillment. emperumAnAr who is distant to those who steal their AthmA that is who do not surrender to the divine feet of krishNan – who finished ill-natured kamsan and who is the friend of nappinnai pirAtti who is having very delicate divine feet – my speech would not praise anyone other than such emperumAnAr – so I got the benefit of my speech now, says amudhanAr getting very thankful.

nenjil kaRai koNda kanjanaik kAyndha nimalan, nangaL
panjith thiruvadi pinnai than kAdhalan, pAdham naNNA
vanjarkku ariya irAmAnusan, pugazh anRi en vAy
konjip parava killAdhu enna vAzhvu inRu kUdiyathE                   28

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Word by word meaning (given by maNavALa mAmunigaL)

kAyndha nimalan He who does not have any blemishes/shortcomings
kAyndha – raged
kanjanai – at kamsan
kaRai koNda – who was having rage
nenjil – in his heart as said in ‘theeya pundhik kanchan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5]’ ((Hey krishNa! kamsan who is of wretched mind is being angry about you) ;
kAdhalan and He who is friendly
pinnai than – towards nappinnai
nangaL – (our nappinnai) who is loving towards the devotees, and who is
panji thiruvadias said in ‘panchiya mel adip pinnai [periya thirumozhi – 3.4.4]’(for nappinnai pirAtti who has got cotton like soft divine feet), having cotton-soft divine feet;
iRAmAnusan – emperumAnAr
ariya who is hard to access
vanjarkku – for those thieves of AthmA, who
naNNA – do not surrender to
pAdham – (such krishNan’s) divine feet;
en vAimy speech
konjip parava killAdhu – would not free up to speak about
pugazh anRi – anything other than the divine feet (of such emperumAnAr);
inRu kUdiyadhu vAzhvu – now this kind of great life has come together for me
enand that is wonderful!

‘nimalan´When there is a general way to describe it as the connection as in ‘dhEvAnAm dhAnavAnAncha sAmAnyam adhidhaivatham’ (krishNan is the god for both dhEvas and asuras), he killed kamsan only because kamsan is the enemy of His devotees – emperumAn’s purity/neutrality is established thus.

kaRai – black -> indicates rage/anger.

or, kaRai – blemish -> that which was present in kamsan’s mind.

konji – explains in a partial way about something – cannot complete. (killAdhu – will not praise even a little, about others).

vyAkyAnam

nenjil kaRai koNda kanchanai – kamsan, starting from the day the asarIrI (divine prediction) sounded to him, had kept the anger in his mind. Since that anger is due  to his thamas, it is considered as a blemish/black. As said in ‘theeya pundhik kanjan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5]’ ((Hey krishNa! kamsan who is of wretched mind is being angry about you),, the kamsan who is having anger in his heart.  Then the vyAkyAnam quotes from SrIvishNu purANam giving in detail about kamsan’s words to his men and women about killing krishNan – such was the depth of his anger.

kAyndha – easily finished that kamsan (here too it describes how krishNan pulled down kamsan from his throne and finished him using his hands).

nimalan – such krishNan not having any blemishes;  it is not like there was some blemish earlier and got it removed; he has got inborn purity; he is opposite of impurity;

Or, there was one blemish, that he had tolerated after knowing that his parents are in prison – then, after killing kamsan and freeing his parents, he removed that blemish from himself. It is said, ‘thanthai kAlil vilangu aRa vandhu thOnRiya thOnRal [periya thirumozhi – 8.5.1]’ ((my mind is going) after kaNNa pirAn who incarnated and removed the shackles of his father).

Or, as said in ‘adiyArkku ennai At padhuththa vimalan [amalanAdhipirAn – 1]’ (The unblemished one who made me subservient to His devotees), since He made him (amudhanAr) to be dedicated only to emperumAnAr, he is praising krishNan as ‘nimalan’.

nangaL panjith thiruvadi pinnai than kAdhalan nangaL panjith thiruvadi – As said in ‘panjiya melladip pinnai [periya thirumozhi – 3.4.4]’ (for nappinnai pirAtti who is having cotton-soft divine feet), she having delicate feet like soft cotton. Or, since she is having such a delicate feet like a flower, if she walks on the rough surface of the earth then her feet might not tolerate it; so thinking, she walks around by stepping on to soft cotton – having such divine feet.

pinnai than – that is the nappinnai pirAtti having such delicate divine feet.

pinnai than kAdhalan – like me we have done numerous bad deeds that makes emperumAn punish us; she makes him pardon us, and to make us surrender to him she takes many incarnations along with Him – so thinking that she is there for us only, amudhanAr says ‘nangaL’ (our).

So it says about emperumAn as the lover of nappinai pirAtti who is having very delicate divine feet who had incarnated for the sake of saving the devotees.

In janaka rAjan’s kingdom there was a leader of cowherds called kumban whose seven bulls due to their demonic force were roaming around and troubling the people; janaka rAjan called up kumban and threatened him about this; kumban replied that he has got a daughter called nappinnai, and he has taken a vow that whoever kills these bulls would marry his daughter; hearing this, since kumban is his maternal uncle, krishNan went to his place, saw nappinnai and fell in love with her; since the bulls were the hurdles for getting her, he hugged those bulls by the neck and killed them – based on this, amudhanAr is referring to krishNan as ‘kAdhalan’ (lover).  nammAzhvAr too divined this as ‘thaLavEzh muRuval pinnaikkAy vallAn Ayar thalaivanAy iLA ERu Ezhum thazhuviya endhAy [thiruvAimozhi – 1.5.1]’ (you being at the disposal of nappinnai pirAtti who is having a gentile smile like jasmine, you came as the famous leader of the cowherds, (and to get nappinnai) you embraced and killed the seven youthful bulls; Oh master!). Such krishNan’s …

pAdham naNNA vanjarkku –  … divine feet is not surrendered to by imposters;  if He says ‘thvammE’ (you are my property), then they would reply ‘ahammE’ (I am my own, independent) – such thieves of AthmA. gIthAchAryan too said about the four types of ill people who do not surrender to his feet;

ariya irAmAnusanemperumAnAr who is hard to get for such people;

pugazh anRi  –  in the previous pAsuram without looking at my blemished mind emperumAnAr accepted me and entered my mind while considering those blemishes of mine as something enjoyable – which highlighted his auspicious qualities of vAthsalyam, sauSeelyam, etc.  Except the qualities of such emperumAnAr

en vAy – the speech of me who was opposing all these days,

konjip parava killAdhu – would not stoop down to praise others;  would not free up to talk about other things and let the mind be spoiled;   konji – to imply cannot fully talk about it.

enna vAzhvu inRu kUdiyadhE – seeing himself gaining this excellence, he is very thankful that such unattainable has been attained;

By irAmAnusan pugazh anRi  he implies that he would not praise the auspicious qualities of even emperumAn, thus showing his charama nishtai (ultimate state of being subservient to His devotees).

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

kARai – kamsan got the anger well set in his mind about krishNan, where it should have had devotion; if that anger was only at the level of speech (but not in the mind), kaNNan would not have killed him; only when He goes in to check and realizes that there is not a chance of one becoming amicable to Him does He decide to kill.  For Him to accept, just the outside signs would do; nammAzhvAr too said ‘poyyE kaimmai sollip puRamE puramE Adi meyyE peRRozhindhEn [thiruvAizmozhi – 5.1.1]’ (even though I was falsely saying that you are my master and was saying that without any conviction, and was involved in material pleasures, I ended up getting the same result as of your true devotees);

but when discarding someone, He does not look only at their outside signs, but goes all the way into their hearts and finds out whether there is any liking towards Him, and only in the absence of it does he discard them;

As said in vyAkyAnams, ‘kaik koLLum idaththil kazhuththukku mElE amaiyum; kai vidum idaththil agavAyil uNdenRu aRindhAl alladhu kai vidAn’ (to accept some one, just their words of acceptance would do; whereas unless he knows that internally they have the disinterest, he would not discard them);

kanjanThis word is a changed form of kamsan. But considering the word kanjan as thamizh itself to mean someone who does not enjoy even though he possesses wealth, here kamsan had gotten kaNNan in his kingdom but he did not enjoy that wealth – kaNNan had to leave for thiruvAyppAdi.

Whereas kamsan sent pUthanA and others to kill krishNan without proper reason and he caused ‘asahya apachAram’, which is the ‘kaRai’ (blemish/black mark) in him,  krishNan too killed kamsan but He is said as ‘nimalan’ (unblemished), because He killed kamsan for his troubling of His devotees.

Unlike chakravarthi thirumagan who had to use various ways (like sending hanuman to lanka who destroyed the place, etc.,), as referred in ‘vALiyinAl mALa munidhu [periya thirumozhi – 2.2.3]’ (using the arrow you finished by showing your anger), here kaNNan just got angry and finished off kamsan by pulling his hair and pushed him down, fell on him and killed him, and he became pure, so it says ‘kAyndha nimalan’.

This is also shown in the vyAkyAnam of ‘ponnan paimpUN, nenjidandhu, kurudhi uga ugir vEl ANda nimalan [periya thirumozhi – 3.4.4]’, where it is said, ‘(unlike chakravarthi thirumagan) fighting by sending his people, finishing by weapons, etc., krishNan killed the enemy of his devotees by touching him by his hands and by the spear-like nails had finished him, and got the purity based on that’.

nangaL  – since by her beautiful form she attracts emperumAn and makes him not see our mistakes, and makes us who are of bad deeds to easily without hesitation surrender to kaNNan, she shows her love towards us, so, amudhanAr says ‘nangaL’ (our).

For emperumAn there are three wives – SrIdhEvi, bhU dhEvi, and (nap)pinnai (neeLA dhEvi). They connect the AthmAs to emperumAn. SrIdhEvi would say to emperumAn that there are no one who would not do any mistakes, and would keep the anger of emperumAn under check;  bhU dhEvi would not only control his anger but make Him patient towards us; but why see and then tolerate it? Why should we let Him even see those mistakes? Thinking so, nappinnai pirAtti would keep Him engaged with her by attracting Him and making Him not even see our mistakes, and would connect Him with us – that is nappinai pirAtti; this is said by vEdhAnthAcharyar in dhayA sathakam too.

As nappinnai created love towards her by her cotton-soft divine feet, He wanted to make that motherly-heart happy, and so He showed his divine feet to the people to make them have devotion towards Him; instead of holding on to that feet, those who said they are independent of him – having such mind is the vanjam of those who were opposed to his relationship with them

That is, only those who realize about their nature and agree to be subservient to Him, are eligible to be able to reach emperumAnAr.

killAdhushows his (amudhanAr’s) inability even if he tried (to praise anyone else (including emperumAn)).

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3rd centum

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Mahavishnu-universesFocus of this centum – vyApakathvam – bhagavAn’s omnipresence

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

While the first two centums explained the goal, that is brahmam (bhagavAn), specifically, his SEshithva (lordship) which highlights his rakshakathva (being the protector) and bhOgyathva (being the most enjoyable), in the subsequent two centums, the jIvAthmA who pursues the goal, specifically his bhagavadhEka SEshathva (exclusive servitude towards bhagavAn) which highlights his exclusive engagement with bhagavAn and exclusive love towards bhagavAn are explained. Among those two qualities,this third centum, which explains jIvAthmA‘s exclusive engagement with bhagavAn, highlights the following aspects (in each decad):

  1. the natural servitude of jIvAthmA towards bhagavAn which is based on bhagvAn’s lordship
  2. the relationship of jIvAthmA with the material body etc which is a hurdle for such servitude, should be eliminated
  3. for such jIvAthmA who has been freed from the hurdles, the actions in service to bhagavAn are to be requested (from bhagavAn himself)
  4. jIvAthmA‘s inseparable relationship with bhagavAn in the form of prakAra-prakAri (prakAri – object [bhagavAn], prakAra – mode/attribute [jIvAthmA]), is a manifestation of jIVAthmA’s servitude towards bhagavAn
  5. the loving emotions acquired by this tasteful servitude
  6. the recipient of such servitude stretches [from bhagavAn in paramapadham] to archAvathAram emperumAns [deity forms in dhivya dhESams]
  7. the improvement of such servitude leads up to the ultimate servitude towards thadhIyas (bhagavAn‘s devotees)
  8. the great attachment in having the experience with emperumAn [in deity forms] who is dependent on his devotees
  9. the distinct/special nature of vAchika anubhavam (engaging with bhagavAn through speech/words) which is one type of engagement
  10. the eradication of all hurdles which is an outcome of engaging with bhagavAn in all manners

With these aspects, AzhwAr explains jIvAthmA‘s exclusive engagement with bhagavAn.

We will see each thiruvAimozhi (decad) in detail.

adiyen sarathy ramanuja dasan

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यतिराज विंशति – श्लोक – १९

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श्लोक  १८                                                                                                                  श्लोक  २०

श्लोक  १९

श्रीमन् यतीन्द्र! तव दिव्य पदाब्जसेवां श्रीशैलनाथकरूणा परिणामदत्ताम् |
तामन्वहं मम विवर्धय नाथ तस्या: कामं विरूद्धमखिलं च निवर्त्तय त्वम्| १९ | 

नाथ श्रीमन् यतीन्द्र                        : हमारे नायक आचार्य श्रीरामानुज!
श्रीशैलनाथ करूणा परिणाम दत्ताम् : (मेरे आचार्य) श्रीशैलनाथ ने अपनी करूणा के परिवाह से जिसको दिया था
तां तव दिव्य                                 : आपके उन सुन्दर
पदाब्ज सेवां अन्वहं                       :  चरणकमलों की सेवा को प्रति दिन
मम विवर्धय                                 :  मेरे लिये अभिवृद्धि बना इच्छाओं को
त्वं निवर्तय                                  :  इस संसार में (जहाँ उसकी महिमा जान कर उसकी भक्ति   वाला कोई नहीं

आपके आचार्य श्रीशैलनाथ ने श्रीरामानुज की मूर्ति दिखा कर कहा कि इनके विषय में एक स्तोत्र की रचना करो| उसके फलस्वरूप यह स्तुति निकली| इसका उल्लेख करते हुए एक प्रार्थना करते हैं इस श्लोक में| आचार्य श्रीरामानुज! आपके चरणकमलों का दर्शन मैं स्वयं नहीं कर पाया| आचार्य के कृपया दिखाने के कारण देख सखा| इसलिए वह विषय जेपी परमप्राप्य है आज मुझे नया नहीं मिला, लेकिन पहले ही से प्राप्य है अगर आपको मिल गया है तो अब आपको क्या चाहिए? उसकी शक्ति तो आप में पर्याप्त मात्रा में विध्यामान है| अन्तिम पाद से यह प्राथना भी की जाती है कि उसके विरोधिभूत कामनाओं को भी दूर कीजिए|

“तस्या विरूद्धमखिलञ्च कामं निवर्तय ” इसका भाव है कि सब कामों को दूर कीजिए चाहे भगवत्काम हो या विषयान्तरकाम | जैसे भगवद्विषय में रात भक्तों को विषयान्तरकाम हेय हैं, वैसे ही आचार्यविषय में बैठे रहने वालों को भगवत्काम भी त्याज्य ही होगा|

अगर बात यह है तो विषयान्तरों की तरह भगवद्विषय से दूर रहना चाहिए न ? वैसे तो लोग नहीं देखते| यह इसलिए कि भगवान आचार्य के उपास्य हैं; यदि हम भगवान से प्रेम करें तो वह भी आचार्य के मुखोल्लास का ही कारण होगा| इसलिए भगवान को बिल्कुल छोड़ नहीं देते| जैसे कहा है “शत्रुघ्नो नित्यशत्रुघ्न:” अर्थात् श्रीरामचन्द्र पर अपनी इंद्रियों को विहरने न देकर भरत से ही लगे रहने वाले शत्रुघ्न भी कभी-कभी रामचन्द्र की सेवा करें तो वह भी अपने देवता भरत की तृप्ति ही के लिए || १९ ||

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