Monthly Archives: July 2016

यतिराज विंशति – श्लोक – १८

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श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १७                                                                                                श्लोक  १९

श्लोक  १८

कालत्रयेऽपि करणत्रयनिर्मिताति पापक्रियस्य शरणं भगवत्क्षमैव |
सा च त्वयैव कमलारमणेऽर्थिता यत् क्षेम: स एव हि यतीन्द्र! भवच्र्छितानाम्| १८ |

यतीन्द्र                                 : रामानुज स्वामिन्!
कालत्रये                                : भूत भविष्य वर्तमान तीनों कालों में
करणत्रय निर्मित अतिपाप      : मनो वाक् काय से जिसने बहुत
भगवत् क्षमा एव शरणम्        : भगवान की क्षमा एक ही गति है
सा च त्वया एव                     :  वह क्षमा भी आप से
कमलारमणे अर्थिता इति यत् : श्रीरंगनाथ की सेवा में प्रार्थित थी
स एव भवत् श्रितानां              : वह प्रार्थना ही आपकी शरण में आए हुए मनुष्यों की
क्षेम:                                    :     कुशलता का कारण है||

पिछले श्लोक में उक्त विषय का समर्थन इस श्लोक में किया जाता है| यध्यपि शास्त्रों में कहा जाता है कि अपराधी चेतनों को परमात्मा की क्षमा एक ही गति है, मेरे जैसे अपराधियों को भगवान तक जाने की आवश्यकता नहीं|

एक फाल्गुन उत्तरफाल्गुनी के उत्सव के दिन दिव्यदम्पति के सामने गध्यत्रय का अनुसन्धान करके आपने जो प्रार्थना की थी उसका जो उत्तर आपको भगवान की ओर से प्राप्त हुआ वह विश्वविख्यात है| भगवान तथा लक्ष्मी का यही प्रतिवचन था कि आपको और आपके सम्बन्धी के सम्बन्धी लोगों को भी किसी तरह की कमी नहीं है| जब वह है, तब भगवान के सामने जाकर मुँह बाए बैठने की क्या जरूरत है?

यहाँ पर आचार्य श्रीनिगमान्तदेशिक के न्यासतिलक का श्लोक अनुसन्धेय है;

उक्त्या धनञ्जयविभीषणलक्ष्यया ते, प्रत्याय्य लक्ष्मणमुनेर्भवता वितीर्णम् |
श्रुत्वा वरं तदनुबन्धमदावलिप्ते , नित्यं प्रसीद भगवन्! मयि रंगनाथ
|| ”

अर्थात् अर्जुन और विभीषण सूरि को लक्षित करके आपकी जो उक्ति हुई थी,
अर्जुन के लिये        : सर्वधर्मान् पारित्यज्य मामेकं शरणंव्रज | अहंत्वा सर्व पापेभ्यो मोक्षयिष्यामि माशुचः ||
विभीषण के लिये    : सकृदेव प्रपन्नाय तवास्मीति च याचते | अभयं सर्वभूतेभ्यो ददाम्येतत् व्रतं मम ||
लक्ष्मणमुनि को, रामानुज स्वामीजी को भी भगवान ने कह दिया था कि रामानुज! :
अस्योचिंता परम वैदिक दर्शनस्य रामानुजार्य कृतिनोऽपि कृतं कृतज्ञ:रंगेश्वर: प्रथयितुं प्रथयाञ्चकार-रामानुजास्य मतमित्यभिधानमस्य ||

श्रीरामानुज स्वामीजी द्वारा श्रीभाष्य, गीताभाष्य आदि प्रस्थानत्रयी जो कृति पर तथा उनके द्वारा की गई अद्भुत सेवाओं, जीवों का संरक्षण भाव इत्यादि से प्रसन्न होकर कृतज्ञता ज्ञापन करते हुये श्री रंगनाथ भगवान ने उन्हें एक बड़ा वरदान दिया था कि परम वैदिक दर्शन, विशिष्टाद्वैत दर्शन श्रीरामानुज मत के नाम से कहा जायेगा, अर्थात् आपके नाम से ही यह सम्प्रदाय चलेगा, श्रीरामानुज सम्प्रदाय कहा जायेगा|

(विशिष्टाद्वैत या श्री सम्प्रदाय इसका नाम है और लक्ष्मीनाथ समारम्भां नाथयामुन मध्यमाम् , के अनुसार पहले लक्ष्मीनारायण भगवान हैं, फिर श्रीजी हैं, विष्वक्सेनजी हैं श्रीशठकोप स्वामीजी हैं, फिर नाथमुनि, यामुनमुनि हैम, फिर महापूर्ण स्वामीजी तब रामानुज स्वामीजी हैं, कितना दूर हैं फिर भी श्री रंगनाथ भगवान ने आपसे किये अनेक कृत्यों से उपकृत हो उन्हें यह वरदान दिया था )

कालत्रयेऽपि – अच्छे चालचलन के लिए कोई भी समय न रख कर सभी कालों में मन वाक् शरीर तीनों से पाप ही पाप कराते रहने वाला, भगवान की क्षमा का ही पात्र बन कर ठहरेगा| जो पाप प्रायश्चित्तों से या अनुभव से नहीं कट सकते, उन्हें तो भगवान की क्षमा के सिवाय दूसरी गति नहीं| वह क्षमा भी आज हमको नये सिर से प्रार्थना करके नहीं प्राप्त करनी है| पहले ही आपने प्रार्थना कर ले राखी है| अब आपके अभिमान में अन्तर्भूत होने के अतिरिक्त हमें तो कुछ करना नहीं है || १८ ||

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

यतिराज विंशति – श्लोक – १७

Published by:

श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १६                                                                                                 श्लोक  १८

श्लोक  १७

श्रुत्यग्र वेध्य निजदिव्य गुणस्वरूप: प्रत्यक्षतामुपगतस्त्विह रङ्गराज: |
वश्यस्सदा भवति ते यतिराज तस्मात् शक्त: स्वकीयाजनपापविमोचने त्वम्|| १७ ||

यतीन्द्र                                    : श्रीरामानुज !
श्रुत्यग्रेवध्य निज दिव्यगुण       : वेदान्तों से ही जिसके गुण
स्वरूप:                                    : स्वरूप आदि का ज्ञान हो सकता है
देशिक वर उक्त समस्त नैच्यम् : उत्तम आचार्यों ने जो नैच्यानुसंधान किया था वह सब
इह                                          : इस संसार में (जहाँ उसकी महिमा जान कर उसकी भक्ति करने वाला कोई नहीं)
प्रत्यक्षतां उपगत:                     : प्रत्यक्ष रूप से जो दीख पड़ता है
रङ्गराज:  सदा                        : वह भगवान श्रीरंगनाथ हमेशा
ते वश्य: भवति तस्मात्            : आपके वश में रहता है इसलिये
स्वकीय जन पाप विमोचन       : अपने दासों के पाप दूर करने में
त्वं शक्त:                               : आप शक्तियुक्त हैं

यह समझ कर कि अब तक के श्लोकों में जो प्रार्थना की गई थी, उसे सुन कर श्रीरामानुज कहते हैं – यह आप क्या कहते हैं, इष्ट की प्राप्ति और अनिष्ट की निवृत्ति करने वाला तो ईश्वर है| मैं उसे थोड़े ही कर सकता हूँ? इस दशा में मेरे पास प्रार्थना करने से क्या लाभ है यह उन्हीं के सामने की जानी चाहिए| आगे कहते हैं ‘यह प्रसिद्ध है कि वह परमात्मा जब श्रीरंगनाथ बनकर आया, तब सब प्रकार से आपके आधीन है और आप जो कुछ चाहते हैं उसे कर ही देता है| ऐसा हो तो प्रार्थनाएँ आपकी सेवा में ही की जानी चाहिए|’

पुरूषसूक्त नारायणानुवाक आदि ही में गुरूमुख से जिसका स्वरूप, रूप, गुण आदि विदित होता है, वह भगवान आज भूमि पर, संसार के मनुष्यों के उज्जीवन के लिए, सब दु:ख दूर होने एवं सुख अभिवृद्धि होने के लिए श्रीरंग में आकार दक्खिन की और मुहँ करके शयन कर रहा है| जैसे कूरेशजी लिखते हैं;

“ अखिलनेत्रपात्रमिह सन् सह्योद्भवायास्तटे |
श्रीरंगे निजधाम्नि शेषशयने शेष वनाद्रीश्वर || ”

अपनी विभव दशा एवं अर्चा दशा में वह आपका आज्ञाकारी है| तब अपनी इच्छा से उसे आज्ञा देकर काम कराने में क्या संकोच है ?

यह कैसे कहते हैं कि “ वश्यस्सदा भवति ते यतिराज” , इसका उत्तर हो सकता है; शरणागति गध्य में आपने जो जो प्रार्थनाएँ कीं, रंगनाथ ने सबके बारे में यही कहा कि वैसा ही हो| तथा अन्य कई इतिहास भी हैं जिनके बल से आप यह कहते हैं| श्रीशठकोप स्वामी की सहस्त्रगीति की ४.३.५ वीं गाथा की ३६००० व्याख्या में एक ऐतिह्य है – एक दिन एक श्रीवैष्णव धोबी भगवान के पीताम्बर बहुत ही सुन्दर ढंग से साफ कर लाया और रामानुज के सामने रखा| उसे देखकर वे बहुत प्रसन्न हुए और उसे रंगनाथ के सामने ले जाकर वस्त्रों को दिखा कर बोले – यह देखने की कृपा कीजिये कि कैसे सुन्दर रूप से इसने पीताम्बर साफ किया है|

वह देख कर भगवान तृप्त हुए और रामानुज से बोले; लीजिये, इसके बदले में उस दोष को क्षमा कर देता हूँ जिसे एक धोबी ने हमारे प्रति किया था| (धोबी का पिछला अपराध – अक्रूर के संग एक बार कृष्ण और बलराम मथुरा गये और वहाँ वीथि में कंस का धोबी कपड़ों की गठरी लाड़ कर आ रहा था| उसे देख दोनों ने उससे कुछ कपड़े माँगे, उसने इनकार कर दिया |)

श्रीरांगनाथ के सम्बन्ध में कुलशेखर कहते हैं कि ये वही श्रीराम हैं जिन्होंने विश्वामित्र के यज्ञ की रक्षा कर के उनका अवभृथ कराया| जब वे राम थे तब उनके किंकर बन कर उनकी सेवा करने के लिए विश्वामित्र के पीछे गये|

“ इमौ स्म मुनिशार्दूल किंकरौ समुपस्थितौ |
आज्ञापय यथेष्टं वै शासनं करवाव किम् ||”
श्रीराम होकर विश्वामित्र के विधेय रहे तो श्रीरामानुज के विषय में क्यों पूछें ? १७ ||

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

यतिराज विंशति – श्लोक – १६

Published by:

श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १५                                                                                                     श्लोक  १७

श्लोक  १६

शब्दादि भोग विषया रूचिरस्मदीया नष्टा भवत्विह भवद्दयया यतीन्द्र |
त्वद्दासदासगणना चरमावधौ य: तद्दासतैकरसताऽविरता ममास्तु || १६ ||

यतीन्द्र! अस्मदीया      : रामानुज! मेरी
शब्दादि भोग विषया    : रूचि   शब्द आदि विषयों का भोग करने की रूचि
भवद् दयया इह           : आपकी दया से इस संसार में
नष्टा भवतु य             : नष्ट हो जाय; जो
त्वद् दास दास गणना  : आपके भक्तों के भक्तों की गणना
चरम अवधौ               : करने पर अन्तिम छोर पर रहता है
तद् दासता एक रसता : उसकी दासता में ही रात रहना
मम अविरता अस्तु     : मुझमें अविच्छिन्न रूप से होवे |

हे आचार्य श्रीरामानुज! मेरी इन्द्रियाँ विषयों में लीन होकर रहती हैं| मुझे जो कि आपके प्रति प्रवण ऐसे नहीं होना चाहिए| विषयों की मेरी इस रूचि को आप ही अपना कृपा से दूर कीजिये, क्योंकि मुझ में कोई योग्यता नहीं है| उत्तराधे से बतलाते हैं कि मेरा नाम ‘यतीन्द्र-प्रवण प्रवण प्रवण प्रवण’ हो|

हिमालय की गुफा में बैठ कर भजन करना और दिव्य देश में रह कर दर्शन करना, कैंकर्य करना दोनों अपनी जगह बड़े विलक्षण हैं| दिव्य देश में जो गुणानुसन्धान होता है, जो उत्सवों का अनुसंधान होता है, उसमें जो कैंकर्य बनाता है, दिव्यदेश में अर्चारूप की जो सेवा है, उत्सव, सवारी, आदि-आदि इसलिये यह कुछ विचित्र सा दीखता है| गुफा में यह सब नहीं बन पाता, वहाँ तो अकेले भजन ही है| परमात्मा कहीं जन्म दें तो कैंकर्य करने के लिये जीव आये | यह कम नहीं है कि मानव बना दें, उसमें भी भक्त बना दें, फिर दिव्य देश में भेज दें, वहाँ कैंकर्य कराते हुये रहे; यह बहुत बड़ी चीज है || १६ ||

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यतिराज विंशति – श्लोक – १५

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श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति

श्लोक  १४                                                                                                    श्लोक  १६

श्लोक  १५

शुद्धात्म यामुनगुरूत्तम कूरनाथ भट्टाख्य देशिकवरोक्त समस्तनैच्यम् |
अध्यास्त्यसंकुचितमेव मयीह लोकेतस्माद्यतीन्द्र करूणैव तु मद्गतिस्ते | १५ |

यतीन्द्र                                           : श्रीरामानुज !
शुद्धात्मयामुनगुरूत्तम                     : परमपवित्र उत्तमयामुन गुरू (आलवंदार)
कूरनाथ भट्टाख्य                              : कूरनाथ (आल्वान्) भट्ट आदि
देशिक वर उक्त समस्त नैच्यम्        : उत्तम आचार्यों ने जो नैच्यानुसंधान किया था वह सब
इह लोक अध्य                                :  इस संसार में परिपूर्ण रूप से है
मयि एव असंकुचितम् अस्ति           : मुझ ही में परिपूर्ण रूप से है
तस्मात् ते करूणा एव तू मद्गति:    : इसलिये आपकी करूणा ही मेरी शरण है; अथवा आपकी करूणा की शरण मैं एक ही हूँ |
 

पिछले श्लोक में उक्त रीति से कूरेशजी एक का नैच्य ही नहीं, परन्तु आलवन्दार, कूरेशजी भट्ट इन आचार्यों के नैच्य भी उनमें तो कुछ नहीं, सब मुझ में ही हैं| इस समय इस संसार में जहाँ भी देखिये मुझ जैसा दूसरा नीच व्यक्ति आप को नहीं मिलेगा| इसलिए, अपनी कृपा का पात्र मुझे बना कर मेरी रक्षा कीजिए|

आलवन्दार का नैच्यानुसन्धान “न निन्दितं कर्म तदस्ति लोके” “अमर्याद: क्षुद्र:” इत्यादि श्लोकों में देखने में आता है| कूरेशजी का नैच्यानुसन्धान “तापत्रयीमयदावानलदह्यामान” से लेकर बीस पचीस श्लोकों में उपलभ्य है| भट्ट का नैच्यानुसन्धान “गर्भजन्मजरामृति” “असन्निकृष्टस्य निकृष्टजंतो:” इत्यादि श्लोकों में है|

शुद्धात्म यह विशेषण तीनों आचार्यों के लिए लागू है| इसका तात्पर्य यह है की उस नैच्यानुसन्धान की उनके पास संभावना नहीं है || १५ ||

archived in http://divyaprabandham.koyil.org
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thiruvAimozhi – 2.10.11 – poruL enRu

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

Nammazhwar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “This thiruvAimozhi (decad) itself will end the bondage (to this materialistic realm) of those who learned it and will unite them with the divine feet of azhagar emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains reaching bhagavAn as the result of this decad.

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

poruL enRu ivvulagam padaiththavan pugazh mEl
maruLil vaN kurugUr vaN SatakOpan
theruL koLLach chonna OrAyiraththuL ippaththu
aruL udaiyavan thAL aNaivikkum mudiththE

Listen

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

poruL – result (to have friendship of his devotees)
enRu – as
i – indha – this
ulagam – lOkam  – world
padaiththavan – one who created
pugazh mEl – on the qualities (such as dhayA (mercy), kshamA (patience), audhArya (generosity) etc)
maruL il – being devoid of ignorance
vaN – distinct/beautiful
kurugUr – being the leader of AzhwArthirunagari
vaN – being most generous
SatakOpan – nammAzhwAr
theruL – true knowledge
koLLa – (for the jIvAthmAs to) accept
sonna – mercifully explained
Or – distinct
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
mudiththu – will eradicate samsAram (bondage in this material realm)
aruL udaiyavan – azhagar emperumAn who is completely merciful
thAL – divine feet
aNaivikkum – will enable reaching that

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

The most generous nammAzhwAr who is the leader of the distinct/beautiful AzhwArthirunagari, being devoid of ignorance, mercifully explained the true knowledge to the jIvAthmAs, in this decad which is among the distinct thousand pAsurams, glorifying the qualities (such as dhayA (mercy), kshamA (patience), audhArya (generosity) etc) of emperumAn who created this world, to have the result (of getting the friendship of his devotees); such decad itself will eradicate samsAram (bondage in this material realm) and enable reaching the divine feet of azhagar emperumAn who is completely merciful.

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

  • poruL … – This decad was mercifully sung by AzhwAr who doesn’t have even a trace of ignorance, in the matter of the auspicious qualities of emperumAn who created the universes thinking that they will be of use [i.e., the people of these universes will try to learn the truth and reach him]. emperumAn, after creating the universes and bestowing body/senses to the jIvAthmAs, if they become attached to worldly pleasures and go astray, instead of thinking “my goal is not accomplished” and stopping doing it, will repeatedly do this creation [creation, sustenance and annihilation] thinking “if not today, some day, someone will reach me”;
  • maruL il … – Since AzhwAr was bestowed pristine knowledge/devotion by bhagavAn himself, he would have no confusion about the auspicious qualities of bhagavAn.

And the prabandham is,

  • theruL koLLach chonna OrAyiram – For AzhwAr, there was ignorance [in infinite number of previous lives] and it was eliminated [by bhagavAn in this life]; but for those who learn AzhwAr’s prabandham, their ignorance will be immediately eliminated and they will acquire pure knowledge. ISwara is the source for his knowledge; he is the source for our knowledge.

What does the prabandham do?

  • aruL udaiyavan … – bhagavAn is identified by his mercy [that is the unique differentiating factor for him from others]. This decad will unite the jIvAthmAs with the divine feet of the one who is filled with mercy.

While doing so,

  • mudiththE – It will eradicate the bondage in this samsAram (material realm) with its impressions (any trace of subconscious attachment) and unite them with the divine feet of emperumAn. It is not just a tool to instil knowledge, it will literally be in action, uniting us with the divine feet of emperumAn.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr said “quickly take shelter of thirumalai (divine hill)”.
  • In the second pAsuram, he said “take shelter of the dhivyadhESam attached to the divine hill”.
  • In the third pAsuram, he said “even the neighbouring hill of the thirumalai is sufficient [for our being uplifted]”.
  • In the fourth pAsuram, he instructed us to take shelter of thirumalai again as done in kaNNinuN chiRuth thAmbu 3thiridhandhAgilum” (even if done again).
  • In the fifth pAsuram,  he said “take shelter of the outer hill around the thirumalai”.
  • In the sixth pAsuram, he said “it is sufficient to think about the path that leads to thirumalai”.
  • In the seventh pAsuram, he instructed us to take shelter of the hill that is attached to the path that leads to thirumalai.
  • In the eighth pAsuram, he said “thirumalai is the ultimate goal since it is the goal for nithyasUris too”.
  • In the ninth pAsuram,  he insisted that the firm belief in “We will worship thirumalai” is required.
  • In the tenth pAsuram, he concluded that taking shelter of thirumalai is the goal with respect to all aspects.
  • In the end, AzhwAr mercifully explained the result for those who learn this decad.

nampiLLai also briefly summarizes each decad of this centum in the end.

  • In the first decad, AzhwAr said that since emperumAn is most distinct/beautiful as said in thiruvAimozhi 1.10.11maNiyai vAnavar kaNNAnaith thannadhOr aNiyai“, he will make those who are separated from him to crave for him.
  • In the second decad, he said “Even when united with him, he will make others fully forget about everything else”.
  • In the third decad, he said “emperumAn with whom he united is greatly joyful”.
  • In the fourth decad, he became bewildered since he did not unite and enjoy emperumAn with those great leaders (nithyasUris) who are experts in emperumAn’s aspects.
  • In the fifth decad, he explained emperumAn uniting with him as he desired.
  • In the sixth decad, he said “emperumAn would doubt unnecessarily that AzhwAr may leave”.
  • In the seventh decad, he explained how emperumAn pursued those who are related to AzhwAr and his relatives.
  • In the eighth decad, he explained emperumAn‘s mOksha pradhathvam (ability to bestow liberation).
  • In the ninth decad, he established the goal clearly.
  • In the tenth decad, he advised everyone to take shelter of thirumalai (the divine hill of thirumAlirunjOlai) to acquire the goal established previously.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next centum.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 2.10.10 – sUdhenRu kaLavum

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-entrance-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr concludes that thirumalai is the ultimate goal as explained in many ways [in previous pAsurams].

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr concludes saying “the goal is to enter thirumalai which is the abode of emperumAn who is the propagator of vaidhika gyAnam (knowledge [based] on vEdham)” as he started.

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

sUdhenRu kaLavum sUdhum seyyAdhE
vEdhamun viriththAn virumbiya kOyil
mAdhuRu mayil sEr mAlirunjOlai
pOdhavizh malaiyE puguvadhu poruLE

Listen

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

sUdhu – simple means to achieve wealth
enRu – thinking so
kaLavum – stealing (without the knowledge of the victim)
sUdhum – taking away (while the victim is watching)
seyyAdhE – instead of doing that
mun – long ago
vEdham – the principles of vEdham (through gIthOpanishath etc)
viriththAn – explained
virumbiya – residing joyfully
kOyil – being the temple
mAdhu – softness
uRu – having
mayil – peacocks
sEr – residing together
mAl – tall
irum – wide
sOlai – in the gardens
pOdhu – flower
avizh – blossoming
malai – in the thirumalai
puguvadhE – to enter
poruL – purushArtham – goal

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

Thinking that stealing (without the knowledge of the victim) and taking away (while the victim is watching) wealth are simple means to earn wealth, one should not engage in such activities; instead one should consider entering thirumalai (thirumAlirunjOlai) as the goal; this thirumalai is the joyful abode of emperumAn who explained the principles of vEdham (through gIthA etc) long ago; it is also the place which has tall, wide gardens which are populated by peacocks having softness and which have blossoming flowers. mAdhuRu is also explained as peacocks living together with their female-counterparts.

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

  • sUdhenRu
    • One should not engage in gambling and stealing because of there being good opportunity for doing those activities.
    • Second explanation – Since SAsthram forbids one from engaging ins gambling and stealing, one should not engage in them.
    • Third explanation – kaLavu means [sva svAthanthriyam – considering oneself as independent] stealing the AthmA from bhagavAn as explained in “chOrENa AthmApahAriNA” (stealing the AthmA is the biggest theft); sUdhu means [dhEhAthmAbhimAnam – considering the self to be the same as body] when someone is being sAthvika (faithful, in the mode of goodness) and believes in SAsthram thinking “sarVESvaran is my protector”, going to such person and telling him that “there is no ISwara (God) beyond the body that is present for you; there is no AthmA (soul) too” and stealing [his knowledge] as he is watching.
  • vEdham … – the divine abode of gIthOpanishadhAchArya (the author of bhagavath gIthA), krishNa, who explained the principles of vEdham to eliminate such habits (kaLavu, sUdhU) from everyone.
  • mAdhuRu mayil – mAdhu can be considered as tenderness indicating the peacocks which are feast to the sight; mAdhu can also mean female indicating the peacocks which live in pairs. All the residents of this abode are couples only [like the divine couple, SrIman nArAyaNan and SrI mahAlakshmi].
  • pOdhavizh malaiyE – It is not that there would be some flowers in between shrubs, leaves, bushes etc., the whole thirumalai is filled with blossomed flowers.
  • pugavadhu poruLEAzhwAr is concluding that reaching thirumalai is the only goal for the AthmA. AzhwAr describes all other activities as useless acts.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

rAmAnusa nURRanthAdhi – 27

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Full Series

<< previous (dhikkuRRa kIrththi)

Introduction (given by maNavALa mAmunigaL)

In this way as he (amudhanAr) got the affinity towards devotees who worship only emperumAnAr, he made himself as the matter of amudhanAr’s mind for all the time – amudhanAr feels terrible for this and says – your being in the mind of the sinner that I am, might be a black mark for the greatness of your highness.

Introduction (given by piLLailOkam jIyar)

Same as mAmunigaL‘s introduction.

koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un
vaLLal thanaththinAl valvinaiyEn manam nee pugundhAy;
veLLaich chudar vidum un perumEnmaikku izhukku idhu enRu
thaLLuRRu irangum irAmAnusa en thani nenjamE.                            27

Listen

Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusa – Oh udaiyavar!
koLLa –  what one prays for (from you), they could get all that,
kuRaivu aRRu – it is being so without any shortcomings
ilangi – it becomes bright when you bestow based on it
kozhundhu vittu – and it becomes more and more shining and strong
Ongiya – and it has grown that way,
un vaLLal thanaththinAl – what it is, is- the generosity of your highness;
due to that,
manam – in the mind
val vinaiyEn – of me who is a great sinner,
nee pugundhAy – you had come in without considering the greatness of your highness.
When this happened like how vaSishta entering into the place of low rank people,
izhukku idhu enRu – this (your coming in to my mind) is a black mark
un peru mEnmaikku – for your infinite greatness,
chudar vidum – which is glowingly
veLLai –  pristine;
irangum – so thinks
en thani nenjam my lonely mind
thaLLuRRu – and it feels downtrodden / terrible about this.

vyAkyAnam

koLLak kuRaivaRRu ­– even if anyone gets whatever they wished for, it is being without any reduction/shortcomings in the source; whereas even if it is the great mEru mountain if we started living there, then it would deteriorate day to day and be finished; unlike that, it is being like the ocean where even if the thirsty clouds drank a lot of its water the ocean would stay steady and complete;

ilangi –  due to this greatness, like said in ‘AvirabhUth rAmAnuja dhivAkara:’  it is being so bright;

kozhundhu vittOngiya – there is difference between the ocean and him (emperumAnAr) – the ocean would be greatly majestic and well set and stay put; but in case of his generosity, if everyone in the world who are the target of his kindness would come and get that from him, then that would be the reason for it to be bright, bloom and spread all the way up to paramapadham; in this way it is growing and –

un vaLLal thanaththinAl – He, from the time of his incarnation itself had advised everyone with clarity, for them to understand clearly, like said in ‘aRiyAdhana aRiviththu [thiruvAimozhi – 2.3.2]’ (I the servitor would not know fully about all the favors done by you); and after that without being lethargic, thinking that we have done this much, he divined us SrIbhAshyam, gIthA bhAshyam, etc., and helped us so for every one to be involved in it at all times and be saved.

Would one say creating granthams as generosity? ALavandhAr divined thus – ‘thathvEna yaSchithachithISvara thath svabhAva bhOgApavarga thadhupAyagathIr udhAra: | sandharSayan niramimeetha purANa rathnam’. (~ SrI parASara rishi gave us the granthams oh! what a great help and generosity).

un vaLLal thanaththinAl –  There were many in this world like karNa, Sibi, mAndhAthA who were generous – it is popular that when someone fit to receive from them approaches them asking, then they would give them the artham (wealth, etc);

generosity of your highness is not like that; – regardless of whether one begged for it, without considering their eligibility or otherwise, not expecting any praises, but only considering their state of not having a want of any possession and not going for any other means, it (your generosity) would give them the ultimate wealth (SrIvaikuNtam) – by such a generosity of your highness;

ramanuja showing paramapadhamemperumAnAr showing paramapadham

When asked “you said about the greatness of the generous one, but how did you get clarity about this?”, I say “Did I go and get this information by hearsay? I looked at the nature of myself to realize his generosity (or, It is his nature to be generous, so, where do I have to go hear about this?)”.

val vinaiyEn manamEven though I don’t even have any bad deed that could be construed in some way as a good deed, as said in ‘nanmai enRu pEridalAvadhoru theemai [SrIvachana bhUshaNam – 381]’,  was I like – ‘thiruvadi than nAmam maRandhum, puRam thozhA mAndhar  [nAnmukan thiruvanthAdhi – 68]’ (even if they forget the divine feet of emperumAn, they would not worship other dhEvathAs)? I knowingly performed very cruel bad deeds – in to the mind of me who is such a sinner;

In to the mind that is said as ‘bhandhAya vishayasangee’ (mind that has not rid of ties to material realm) –

nee pugundhAy – you entered.  Your highness, who have the throne of the kingdoms of both here and there, entered my mind. That is, you made my mind to be about you. When seeing me who is an extreme sinner on one side, and you of infinite greatness as said in ‘SrIvishNu lOka maNi mandapa mArgadhAyee’ – these two opposites have come together!  This is like sage vaSishta entering the place of common people. This is a daring act!

irAmAnusA Oh emperumAnAr!

veLLaich chudar – Even for the moon which helps the world which helps calm down, there is blemish. But the splendor (thEjas) of your highness is not like that, which is non-material and is due to the grace of emperumAn.

As said in ‘adiyArkkennai Atpaduththa vimalan [amalanAdhipirAn – 1]’ (He having the greatness of making me who am of low birth to be subservient to his devotees), as your highness graced me (without expecting anything in return) by getting kUraththAzhvAn to reform me, and you made me subservient to him – so your splendor is extremely pure (veLLai). Such a great splendor of yours –

vidum – (is let available to everyone);  like a virtuous person letting his mango grove to be available for any one to take from;  as said in ‘svasithAvadhUtha paravAdhi vaibhavA’  it is available to be celebrated by the devotees as you have given it open to everyone of them;

un peru mEnmaikku izhukku idhu enRu  – ‘nigama jaladhi vEla’ (in the wavy ocean?) you are the full moon, you who are pious to everyone – I consider this (your entering my mind) as a black mark for your infinite greatness;

izhukku idhu enRu –  Like how it is unbearable for the people and Isvaran when seethA pirAtti entered the place of rAvaNan, if he (emperumAnAr) entered the place of his mind, he (amudhanAr) finds it unbearable – this is how amudhanAr’s  apprehension is, you see.

en thani nenjamE –  if there is something troubling our mind, if we discuss with someone (similar), then we would feel better. Is there any one who can help me on this? (no).  Since there is no one like him who is afraid (about such black mark of) his greatness, it is a lonely mind.

Such a mind of mine –

thaLLuRRu irangum  – he is loathing very much as his mind feels terrible about it.

en thani nenjamE –  Also, for all the adverse actions I performed all these days, there is no one equal to that lowness – such a mind of mine that has concluded about itself in that way.

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

While others’ generosity would stop at giving everything except self and wife { like dhEvapperumAL’s generosity to thiruvarangap perumAL araiyar? }. But emperumAnAr’s generosity has grown to the extent of entering himself into my mind. He uses the word ‘un’ (your) to show this difference.

Also it is the difference between others who just give what others wished for, versus, emperumAnAr making us wish emperumAn(Ar) and then gives that to us.

amudhanAr is not feeling happy that he became nobler due to emperumAnAr entering his mind – instead he feels terrible that such a great emperumAnAr entered the mind of the great sinner he is. Even if he stays at low level, it is okay for him, he is afraid of any blemish to the greatness of emperumAnAr.

thaLLuRRu … en thani nenjamE – there is no one to give support for his fearful mind;

he is finding his mind to be lonely/unique as there is no such level of lowly one into which emperumAnAr has entered without looking at its blemishes;

and since there is no such mind that ignores his greatness due to emperumAnAr entering it but instead feels terrible for any blemish on the greatness of emperumAnAr for entering his mind.

– – – – –

Translation: raghurAm SrInivAsa dasan

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