Monthly Archives: July 2016

प्रमेय सारम् – श्लोक – १

Published by:

श्रीः
श्रीमते शटकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

प्रमेय सारम्

तनियन्                                                                                                                          श्लोक  २

श्लोक १

तिरुमन्त्र का तत्त्व “ॐ” है जिसे “प्रणव” भी कहते है। प्रणव कि कठिनाई यहाँ पहिले पशुर में समझायी गयी है।

अव्वानवरूक्कु मव्वानवर एल्लाम
उव्वानवर अडिमै एन्रु रैत्तार – इव्वारु
केट्टिरुप्पार्क्कु आलेन्रु कण्डिरुप्पार मीद्चियिला
नाट्टिरुप्पार् एन्रि रुप्पन नान्!!!

 अर्थ:

उव्वानवर              : आचार्य
उरैत्तार                 : कहते है कि
मव्वानवर एल्लाम : सभी आत्मा एकत्रित में “म” शब्द को संबोधित करते है वह
अडिमै                  : सेवक है
अव्वानवरूक्कु      : भगवान श्रीमन्नारायण के जो “अ” शब्द से संबोधित किये हुए है।
इव्वारु                  : कुछ लोग है जो
केटु                      : ध्यान से सुनते है
रुप्पार्क्कु               : आचार्य द्वारा उपर बताये उपदेशानुसार रहना।
कण्डिरुप्पार          : वह लोग जिन्हें यह एहसास हो जाता है कि
आलेन्रु                  : वह उन जनों के सेवक है जो अपने आचार्य के आज्ञानुसार रहते और सुनते है
इरुप्पार् एन्रि         : और नित्य, मुक्त और अन्य भक्तों के साथ जाते और हमेशा के लिये रहते
नाडु                      : परमपदधाम में जहाँ
मीद्चियिला          : से वापस नहीं आना है
नान्                     : अड़िएन जो श्रीरामानुज स्वामीजी का भक्त है
इरुप्पन                : वह दृढ़ता से इस पर विश्वास करता है।

स्पष्टीकरन:

अव्वानवरूक्कु: “अ” शब्द / शब्दांश का अर्थ भगवान श्रीमन्नारायण हीं है। वेदों में भगवान को “अ” बताया गया है। इस पाशुर में “अ” शब्द दोनों “नाम” और उसके अर्थ के लिये उपयोग किया गया है यानि “अ” शब्द भगवान उसका लक्ष्य ऐसा दर्शाया गया है और उसका अर्थ भगवान ऐसा बताया गया है। नाम और उसका अर्थ दोनों के बीच में सम्बन्ध का अस्तित्व अलग अलग नहीं है यह हमेशा सामांजस्य होना चाहिये। यह इस पाशुर में “अ” शब्द से समझाया जा सकता है। महाकवि कालिदास अपने महान कलाकृत “रघुवंशं” में यह स्थिति समझाते है जहाँ भगवान और अम्माजी साथ में है। वह उन्हें न जुदा होनेवाला ऐसा समझाया जैसे “शब्द और उसका अर्थ”। यह “नमक” ऐसे कहने के समान है क्योंकि यह नमकिन है। इसलिये भगवान स्वयं भगवद् गीता में कहते है “सभी अक्षरों में मैं हीं “अ” हूँ”। इसलिये तिरुवल्लुवर कहते है “अगरा मुधला एझुतेल्लाम आदिभगवान मूधर्रे”।

“अ” नाम श्रीमन्नारायण को हीं संबोधित करता है। इसका मूल है “अ” = “अव रक्षणे” यानि वह जो रक्षा करता है। वेदों में एक अलग विभाग है जो यह चर्चा करता है और कोई नहीं। यह “सामन्याधिकरणं” तर्क शास्त्र पर चर्चा करता है जो यहाँ से नही गुजरता है। पर हम इसे एक बहुत सरल और सामान्य शास्त्र में समझेंगे। श्रीमन्नारायण सभी कारणों के कारण है। यह आल्वारों के पाशुर, वेदों, उपनिषद आदि में सिद्ध हुआ है। वह सभी वस्तु, सीमित, अनंत, चेत, अचेत के सूत्र है। इस संसार में ऐसा कुछ भी नहीं है जो उनके या उनके सम्बन्ध के बिना जन्म न लिया हो। उसी तरह “अ” शब्द सभी शब्दों में है एक रूप या अलग रूप में।

वह सभी अक्षरों / शब्दों / ध्वनी का स्त्रोत है जैसे भगवान सभी वस्तु के स्त्रोत है। श्रीशठकोप स्वामीजी सहस्त्रगीति में कहते है “करन्धेंगुम परंधुलन” और “करन्धा सिलिदम थोरूं इदन थिगझ पोरुल थोरूं”। वह सभी अस्तित्व में है। वह दूध में घी देखने के समान है। वह दूध में मौजूद है परन्तु हमें दिखता नहीं है। परन्तु दूध में घी की उपस्थिती नकारी नहीं जा सकता। इसलिये “अ” शब्द और भगवान एक हीं समान है क्योंकि यह दोनों में से सब का जन्म हुआ है। इसलिये “अ” भगवान को संबोधित करता है और किसी को नहीं।

कंबनात्ताझ्वान अपने बाल काण्ड के कड़िमणप पदलम में कहते है “भू मगल पोरुलूम एना”। इसका अर्थ यह है कि अगर हम “अ” उसका अर्थ कहते है यानि “भगवान” के बारे में अपने आप हीं समझाया जा सकता है।

मव्वानवर एल्लाम: “म” शब्द सभी आत्मा के स्वर को दर्शाता है। यही “म” शब्द का अर्थ है। शास्त्र कहता है “म” कार हमेशा एक वस्तु को दिखाता है जिसके पास विवेक है। हालाकि वह यह कहता है कि “एक” वस्तु और इस का अर्थ एक आत्मा, वह सामुहिक नाम है उसमे सब कुछ शामिल है। इसको एक उदाहरण देते हुए अगर हम कहे कि “यह एक धान का बीज है” हम यह नहीं कहते कि वहाँ केवल धान का एक ही बीज है। हमारा यह अर्थ है कि वहाँ केवल एक प्रकार के धान का हीं बीज है। इसलिये एक वचन एक प्रकार के लिए है ना कि इकाई के लिए। उसी तरह “म” सभी आत्मा जिसमे विवेक है उन्हें शामिल करता है। आत्मा को तीन प्रकार कि श्रेणी में बांटा गया है। (अ) वह जिसका जन्म उसके कर्मानुसार शरीर में ही बार बार होता है, (आ) वह जो भगवान कि निर्हेतुक कृपा से संसार के जन्म मरण के चक्कर से छुटकारा पाता है और (इ) वह जो कर्म से प्रभावित नहीं है और भगवान के साथ समान स्वर में है। यह तीन को “बद्ध”, “मुक्त” और “नित्य” कहते है। इन तीनों को सामुहिक एक ही शब्द “म” से कहते है ।

उव्वानवर: “उव्वानवर” शब्द उस व्यक्ति को संबोधित करता है जो “उ” शब्द का अर्थ है। “उकार” आचार्य को समझाता है। शास्त्र कहते है “उ” कार का सीधा अर्थ अम्माजी पेरिया पिरट्टी श्री महालक्ष्मी है। वह एक आत्मा और परमात्मा के बीच कि डोर है और दोनों का मिलन हो जाये यह सुनिश्चित करती है। उसी तरह वह आचार्य हीं है जो आत्मा और भगवान श्रीमन्नारायण को मिलाते है। क्योंकि अम्माजी और आचार्य का कार्य एक ही है इसलिये “उ” कार आचार्य को भी संबोधित करता है। इसके अलावा आचार्य को अम्माजी के प्रति भक्ति और उनका स्नेह प्राप्त है। आचार्य यह सुनिश्चित करते है कि जो आचार्य के चरण कमलों के शरण होता है उसे अम्माजी का स्नेह प्राप्त होता है और फिर भगवान का प्रेम और स्नेह भी प्राप्त  होता है। क्योंकि आचार्य और अम्माजी वही कार्य करते है यानि भगवान का हमारे प्रति प्रेम, आचार्य को “उ” से संबोधित किया है वही शब्द जिसका अर्थ “अम्माजी” है।

इस दृष्टांत के लिये एक कथा है। एक बार जब श्रीरामानुज स्वामीजी प्रसन्न थे उन्होंने अपने शिष्य “श्रीदाशरथी स्वामीजी” को “उ” कार का अर्थ समझाया। श्रीदाशरथी स्वामीजी ने यह अपने पुत्र “कन्धादै आण्डान” को बताया जिन्होंने यह “भट्टर” को बताया। जैसे श्रीरामानुज स्वामीजी ने “उ” कार का अर्थ समझाया था उसे एक ग्रन्थ रूप में संग्रह किया गया जिसका नाम “प्रणव संग्रहं” है। इस ग्रन्थ में “उ” कार का अर्थ आचार्य कहा गया है। “प्रमेय सारम” के लेखक है श्रीदेवराज मुनि स्वामीजी। क्योंकि वह इस ग्रन्थ में “उ” कार के अर्थ कि चर्चा करते है, यह हम परिणाम निकाल सकते है कि श्रीरामानुज स्वामीजी श्रीदेवराज मुनि स्वामीजी को “उ” कार का सही अर्थ कहते है। वह श्रीरामानुज स्वामीजी के प्रिय शिष्य थे। उन्होंने उनकी कई वर्षो तक सेवा कि और उनके श्रेष्ठ दया का लक्ष्य बने।

अडिमै एन्रुरैत्तार: यह जीवात्मायें उनके अनादि स्वामी जिन्हें “अ” (श्रीमन्नारायण) कहते है उनकि सेवा करते है । “म” और “अ” के बीच में जो सम्बन्ध उत्पन्न हुआ वह “स्वामी-दास” है। यह सम्बन्ध “म” को आचार्य प्रधान करते है जो मध्यस्थ है। केवल जब आचार्य (जो यहा उ से दर्शाया गया है) शिष्य (जो यहा म से दर्शाया गया है) को सम्बन्ध दिखाते है तब शिष्य को पूरी विवेक से यह मालुम होता है। इसलिये यह पद उव्वानवरूक्कु मव्वानवर एल्लाम उव्वानवर अडिमै एन्रु रैत्तार” आगे बढ़कर आचार्य भगवान और आत्मा के बीच में “स्वामी / दास” सम्बन्ध को बाताते है। इसे बताने के लिये एक कथा है जो श्रीसहस्त्रगीति के इडु व्याख्यान में है।

एक समय एक व्यापारी था जिसका काम दूसरे जगह जाकर व्यापार कर धन कमाना था। उसकी पत्नी गर्भवती थी। एक दिन वह घर छोड़ समुद्र के उस पार दूसरे देश व्यापार के लिये पहुँच गया। जाने से पूर्व उसने अपनी पत्नी से कह गया कि उसे आने में समय लगेगा और वह उनके आनेवाले पुत्र को “व्यापार” का पाठ सिखाये। कुछ समय बाद उसने एक लड़के को जन्म दिया। वह लड़का बड़ा हुआ और वह व्यापार के गुण सिख गया। अब दूसरे देश में व्यापार करने का उस लड़के का समय था। संयोग से वह उसी देश में चला गया जहाँ उसके पिता गये थे। वह वहाँ व्यापार करने लगा। एक दिन पिता पुत्र में कुछ व्यापार नियम को लेकर झगड़ा हो गया। यह देख बहुत जन जमा होगये। उन लोगों में एक बुढ़ा था जो बाप बेटे दोनों को जानता था। यह देख वह बुढ़ा बोला “आप दोनों झगड़ा क्यों कर रहे हो? आप दोनों पिता पुत्र हो”। उसने  उनका सम्बन्ध बताकर उन्हें एक कर दिया। उनके सम्बन्ध जानकर उनके खुशी का ठिकाना न रहा। अत: आचार्य भक्त और भगवान के बीच में मध्यस्थ है। यह सम्बन्ध कोई नहीं बनाता। यह सदैव के लिये है। इस कथा में उस बुढे व्यक्ति ने कोई नया सम्बन्ध नहीं बनाया उसने केवल उनके सम्बन्ध को याद करवाया। एक बात इस कथा में यह है कि पिता यह भूल गया कि वह पिता है परन्तु सच्चाई में भगवान कभी कुछ नहीं भुलते। वह सिर्फ आचार्य के रूप में अवतार लेते है ताकि कोई भी उन तक आसानी से पहुँछ जाये और शरण हो जाये।

अत: आचार्य वह है जो भगवान और भागवत के बीच मध्यस्थ का कार्य करते है । वह उनमें “भगवद-सेवक” सम्बन्ध प्रगट करते है। आचार्य शिष्य को भगवान के बारें में बताते है। वह कहते है भगवान हीं हम सब के लिये माता, पिता, सम्बन्धी और सब कुछ है। दूसरी तरफ यही आचार्य भगवान से कहते है कि यह आत्मा आप से अलग रह नहीं सकता इस पुत्र को क्षमा कर आपके चरण कमलों में शरण दे। आचार्य ऐसा कर उस आत्मा को मुक्त कर देते है। यही कार्य आचार्य एक व्यक्ति के लिये करते है जिसे इस पाशुर में उत्सव रूप में मनाया गया है।

इव्वारु केट्टिरुप्पार्क्कु: यह उन समूह के लोगों को दर्शाता है जो “अ”, “उ” और “म” कार को अच्छी तरह सुनकर उसका पालन करते है। तिरुमन्त्र स्वयं में भगवान का नाम है “नारायण”।  इसको “नर” और “आयण” में अलग किया जा सकता है। एक बार आचार्य अपने शिष्य को “नर” और “आयण” के सम्बन्ध के बारें में समझाते है। “नर” आत्मा है और “आयण” भगवान श्रीमन्नारायण है। आचार्य यह ज्ञान देते है कि आत्मा अपने स्वामी श्रीमन्नारायण का दास है। यह ज्ञान प्राप्त कर शिष्य अपना जीवन इसे पालन करके बिताता है।

आलेन्रु कण्डिरुप्पार: कुछ लोग है जो ऐसे शिष्य कि सेवा करते जो पिछले प्रकरण में समझाया गया है। यह लोग इन शिष्य को उनके लिये सब कुछ मानते है। सबसे पहिले भगवान श्रीमन्नारायण का दास हूँ ऐसा मानना चाहिये। इस शास्त्र को आगे बढ़ाते हुए यह मतलब है कि वह दास सबकुछ करेगा जो उसके स्वामी श्रीमन्नारायण को पसन्द है। भगवान कि पसन्द और कुछ नहीं वह व्यक्ति उनके दासों का दास रहे और उनका कैकर्य करें यही है। अत: एक व्यक्ति के अंतिम नियम यह है कि वह भगवान श्रीमन्नारायण के दासों का दास रहे। इस पाशुर में “आलेन्रु कण्डिरुप्पार”  पद में यहीं समझाया गया है।

तिरुमन्त्र में एक आत्मा के तीन गुण को समझाया गया है। वह है (अ) यह आत्मा भगवान श्रीमन्नारायण का हीं दास है। (आ) भगवान श्रीमन्नारायण छोड़ आत्मा को शरण लेने के लिए और कोई स्थान हीं नहीं है और (इ) भगवान छोड़ आत्मा के पास और कोई आनंदमय नहीं है। इन आत्मा के तीन गुणों में एक ऐसा अर्थ है जो अंतनिर्हित है। अगर हम “श्रीमन्नारायण” को “श्रीमन्नारायण के भक्तों” से बदलते है तो हमें आत्मा के तीन गुण प्राप्त होते है जो भगवान श्रीमन्नारायण के भक्तों के सम्बन्ध से है। वह है (अ) यह आत्मा श्रीमन्नारायण के भक्तों के सिवाय और किसी का दास नहीं। (आ) श्रीमन्नारायण के भक्तों के अलावा इस आत्मा का और कोई शरण नहीं है। (इ) श्रीमन्नारायण के भक्तों के सिवाय आत्मा के पास और कोई खुशी नहीं है। “श्रीमन्नारायण” को छोड़ “श्रीमन्नारायण के भक्तों” के बारें में चर्चा करने का यह कारण है कि भगवान श्रीमन्नारायण अपने भक्तों से हीं सर्वाधिक प्रेम करते है। अत: यह अंतर्विरोधि नहीं है। यह आगे बढ़कर भगवान के भक्तों के दास होने का अर्थ समझाता है जिसे “चरम पर्व निष्ठा” कहते है। अत: किसी को सही पहचानना हो तो यह जानना चाहिये कि वह भगवान का भक्त है। यह समझने के पश्चात दूसरे कदम कि और चलना नाकि अंतिम पडाव कि ओर।

मीद्चियिला नाट्टिरुप्पार् एन्रि रुप्पन नान्: श्रीदेवराज मुनि स्वामीजी को यह दृढ़ विश्वास है कि जो भगवान के दासों के दास है वह परमपद अवश्य जायेंगे जहाँ से कोई वापस नहीं आता। वहाँ वें सब नित्यसूरी के संग में रहेंगे जो हमेशा भगवान के निकट रहते है। वह “नान्” शब्द का प्रयोग करते हुऐ यह ज़ोर देते है कि वह इस पर विश्वास करते है। इसका यह कारण है कि श्रीदेवराज मुनि स्वामीजी अपने आचार्य श्रीरामानुज स्वामीजी से वेदों के गुप्त अर्थ कि शिक्षा प्राप्त किये है। वह बहुत सम्माननीय थे क्योंकि वह अपने आचार्य श्रीरामानुज स्वामीजी के शब्दानुसार जीवन व्यतीत करते थे। श्रीदेवराज मुनि स्वामीजी अपने आचार्य श्रीरामानुज स्वामीजी से वेद और अन्य शास्त्र सीखने के पश्चात यह निर्णय किये कि यही सत्य है। सत्य यह है कि यह लोग जो भगवान के दासों के दास है इस संसार के भोगो को भोगने के लिये फिर वापस नहीं आते। वह परमपद पहूंचकर वहाँ नित्यसुरीयों के साथ हमेशा रहते है।

हिन्दी अनुवादक – केशव रामानुज दासन्

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

thiruvAimozhi – 3.2.10 – thalaippey kAlam

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

krishna-thirumalai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr becomes hopeless and is unable to survive the grief; seeing that emperumAn manifests his divine form in thirumalA (thiruvEnkatam) to AzhwAr’s total satisfaction and makes AzhwAr sustain himself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, krishNa seeing AzhwAr hopelessness in “engu inith thalaip peyvan” (How I am I going to attain the goal?), manifests his form in well known vicinity where he is present to help the people of future generation [in the form of deity in a temple] and AzhwAr having his sorrows removed becomes satisfied.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Tenth pAsuram. Seeing AzhwAr‘s hopeless state, emperumAn thinking that “AzhwAr cannot wait patiently for the result” says “Knowing you are greatly desirous, I am standing in north thirumalA specifically for you” to sustain him and AzhwAr becomes pleased by sustaining himself.

pAsuram

thalaip pey kAlam naman thamar pAsam vittAl
alaippUN uNNum avvallal ellAm agalak
kalaip pal gyAnaththen kaNNanaik kaNdu koNdu
nilaip peRRen nenjam peRRadhu nIduyirE

Listen

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

naman thamar – the servitors of yama
thalaip pey kAlam – in the last moments
pAsam – rope
vittAl – throw
alaippUN – being tortured
uNNum – such as experiencing it (due to seeing enemies)
a – that
allal ellAm – sorrows
agala – to eliminate
pal – many types of
kalai – vEdhams
gyAnam – having known
en – [emperumAn] who is easily approachable by me
kaNNanai – krishNa
kaNdu koNdu – having seen
en nenjam – my heart (which is broken)
nilai – stability
peRRu – acquired
uyir – AthmA (which was going to be finished due to grief)
nIdu – eternity
peRRadhu – acquired

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

In the last moments, when the servitors of yama throw their rope and will torture [the AthmA], that will lead to experiencing great sorrows (due to seeing enemies – i.e, the servitors of yama); after seeing krishNa who is known by many types of vEdham, eliminating such sorrows, my broken heart acquired stability and the AthmA (which was going to be finished due to grief) acquired eternity.

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

  • thalaip pey kAlam naman thamar – thalaip pey kAlam – the time when the servitors of yama reach us [to take our life]. When one was alive and engaging in whatever sins he liked, they will keep noting them down and will arrive and manifest themselves when one is about to reap the fruits of their activities.
  • pAsam vittAl – when they throw the ropes from their hands towards such a person in his last moments [to strangle him and pull him]
  • alaippUN uNNum – There is no end to their suffering, as the AthmA will try to pull the rope towards his side since he likes his mundane life and the servitors of yama will pull the rope towards their side.
  • avvallal ellAm agala – “avvallal” can only be said as “that suffering” – there is no example to explain that suffering. Will these be applicable for SrIvaishNavas as there are certain pramANams which say that it is not applicable for SrIvaishNavas? embAr explains that these sufferings [of AzhwAr] are similar to AthmAs suffering in the hands of the servitors of yama. i.e., the sufferings in separation from bhagavAn is the same as the sufferings of AthmA‘s final moments. Alternatively – ANdAn explains this as – once we have not attained bhagavAn, naturally we will end up with the servitors of yama – to eliminate such sorrows.
  • kalai … – As said in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (from all of vEdhams, I am only known), having the glories of being known from many [parts of] vEdhams; instead of being in too far away place and only heard from pramANams (SAsthrams), having seen his appearance as krishNa.
  • nilaip peRRu en nenjam – The heart that was said in thiruvAimozhi 3.2.5 “sindhAmal seyyAy” (you are not protecting my heart from being broken), also became stable somehow.
  • uyir nIdu peRRadhu – That AthmA which is explained in SrI bhagavath gIthA 2.24 as “achchEdhyO ’yam adhAhyO” (This AthmA cannot be cut, burnt) was going to be finished. Only now, it acquired permanence. But is there destruction for AthmA which is eternal while it is explained as “chEdhyAdhi visajAthIyam” (distinguished category which cannot be cut etc)? There is no destruction to bhagavAn‘s qualities which can enter subtly into the AthmA and destroy it [by fully taking over the AthmA]. Destruction for the eternal AthmA is dhAsya asidhdhi (not having servitude). When SEshathvam (being a servitor) is the true identity of AthmA, there is no identity other than this.

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 – 38

Published by:

SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

Full Series

<< previous (padi koNda keerththi irAmAyaNam)

Introduction (given by maNavALa mAmunigaL)

When SrIvaishNavas make one join like this, one would need acceptance to go for it (adhvEsham) etc., which are possible by the reason of ISvaran (emperumAn), thinks amudhanAr,  as said in ‘sAkshAn nArAyaNO dhEva:’, etc., and he considers emperumAnAr himself as the ISvaran, and so he is saying like how AzhvAr divined about it in the pAsuram of ‘inRu ennaip poruLAkki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as worthy, when all these time eternal I was left out).

Or, Since emperumAnAr took him based on their effort, he is looking at emperumAnAr’s divine face and asking – Even as I have been living in this place all these time, you had not taken me up, and now you have taken me up, so what is the reason for that (delay)?

Introduction (given by piLLailOkam jIyar)

In this way through AzhvAn you corrected me and took me, you made me amicable to be subservient, and you made me go up to the level of its true meaning which is the ultimate state that is of subservience to devotees/AchAryan, but in the time before this your highness had not given me the experience of taste of this, and kept me uselessly in worldly matters – what is the root cause of this? Oh emperumAnAr who is at all times worshiped by the fortunate ones! For even the most learned ones it would be hard to know the ways of your kindness (related to the question above), so you yourself please explain that – asks amudhanAr directly looking at emperumAnAr.

Akki adimai nilappiththanai ennai inRu avamE
pOkkip puRaththittadhu en poruLA munbu – puNNiyar tham
vAkkil piriyA irAmAnusa! nin aruLin vaNNam
nOkkil therivaRidhAl uraiyAy indha nuN poruLE  –                 38

Listen

Word by word meaning (given by maNavALa mAmunigaL)

ennai – Me who has been like ‘IsvarOham’ (considering my self as the lord) from time eternal,
Akki – made me agree for being subservient
adimai – and made it go up to the ultimate state of being subservient to devotees
nilaippiththanai – and so your highness made me be in that state;
inRu – while you have been able to do this now,
munbu – in the times before this
avamE – (you had) uselessly
pOkki – kept
puRaththittadhu – (me) left away in worldly matters –
en poruLA –  for what purpose is that?
puNNiyar tham – Those fortunate ones who know your highness as is,
vAkkil piriyA irAmAnusa – you are being the matter of their talk at all times!
nOkkil– When seeing that
therivaridhu – it is not being possible to know
aruLin vaNNam – the way/nature of kindness
nin – of your highness {such that you had kept me away all this time},;
uraiyAy – your highness itself should tell us about
indha nuN poruL – these subtle ways.

vyAkyAnam

ennai – Starting from time eternal, for some time there was lack of knowledge (agyAnam) that the body is the AthmA;

after that even though knew that there is something separate from the body which is AthmA, but having misunderstanding about its actual nature (so, thinking that AthmA is independent) (anyathA gyAnam) because of being as said in ‘ISvarOham aham bhOgeesidhdhOham bhalavAn sukee’,

then fell on desires for worldly things, as said in ‘kAmaisdhair hrutha gyAnA: prapadhyanthE anya dhEvathA:’  and thus losing knowledge on wrong things (vipareetha gyAnam), and so wandered through these and became a nobody; you getting such adiyEn,

inRu – now,

Akki – released from all such aforementioned, and first, made me involve in subservience to emperumAn as said in ‘nAnum unakkup pazhavadiyEn [thiruppallANdu – 11]’ (I too am being an eternal servitor),

adimai nilaippiththanai – then, like how emperumAn helped when asked ‘adiyArkku ennai Atpadhuththa vimalan [amalanAdhipirAn – 1](He being without blemish, who is able to make me subservient to His devotees), and ‘un adiyArkku AtpadhuththAy [thiruppaLLiyezhuchchi – 10](Please engage me in the service of your devotees who are the servants of your holiness),

as said in ‘gururEva param brahma’ and ‘AchAryassa harissAkshAth chara rUpi nasamsaya:’ , and your highness is the one who is Isvaran for me, have let me to be in the upper limit of subservience that is towards His devotees.

munbu – During earlier times,

avamE pOkki – (you) left me out to be wasteful

puRaththittadhu  –  and kept me interested in inappropriate matters;

en poruLA what is the use/reason for that?

(emperumAnAr asking) What is the reason for you saying like this?

amudhanAr – Like said in ‘magnAn udhdharathE lOkAn’ you had incarnated for uplifting everyone, but you too, like sarvESvaran, had kept me all these days for your leelai.

emperumAnAr – Till now you did not have the qualifications, that is why I kept you like this.

amudhanAr – As said in ‘adhikAram uNdEl arangarum irangArO, adhikAram illAdhArkku anRO ethirAsA nee iranga vENduvadhu [Arththi prabandham – 14]’ (~ If one is having qualification then arangan emperumAn would have shown mercy; for those (like me) who do not have any qualification, you are the one who has to show mercy (and liberate us) (mOksham)).

But then what eligibility did you see for accepting me now, why did you keep me away wastefully?

and so amudhanAr is catching emperumAnAr, in the same way AzhvAr caught emperumAn in ‘inRu ennaip poruL Akki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as some thing, when all these time eternal I was left out);

If you are saying that due to your kindness you made me like this now, then please let us know the nature of that kindness {which had let me go waste all this time} – says amudhanAr.

puNNiyar tham – those having the fortune of grace of emperumAn without any means from our side; the grace that would help get mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (unblemished knowledge);

vAkkil piriyA – being there in their divine speech without any break;

That is, they are the ones like nammAzhvAr who can be said as ‘pUrvE mUrdhnA yasvAnvayAm upagadhA dhEsikA:’, had done mangaLASasnam to emperumAnAr, like in ‘poliga poliga poliga [thiruvAimozhi – 5.2.1]’;

nammazhvar_bavishyadhAcharnammAzhvAr presenting bhavishyadhAchAryar (emperumAnAr) statue

Or (about AchAryas) – since he (maNavALa mAmunigaL) is being like ‘gurOr nAma sadhA japEth | gurOr vArththAScha kathayEth’,  

he prays to emperumAnAr as:

nithyam yatheendhra thava dhivya vapusmruthaumE saktham manO bhavathu vAk guNa keerththanEsau | kruthyancha dhAsya karaNEthu karadhvayasya vruthyantharE [yathirAja vimSathi]’,

As said in ‘vAchA yatheendhra manasA vapushAchayushmath pAdhAravindhayugaLam bhajathAm gurUNAm | kUrAdhinAtha kurugEsa mukhAdhya pumsAm’ [yathirAja vimSathi], always being worshiped in the minds of the fortunate ones like kUraththAzhvAn, piLLAn and others;

irAmAnusa! – Oh (such) emperumAnAr!

nin aruLin vaNNam – Unlike His kindness which is common for both ties and liberation, your kindness is for only liberation; vaNNam – its ways – nature;

nOkkil – If it (nature of your kindness) is analyzed well; if tried to see for knowing it, it would be hard;  If I tried to figure out why the one that did not work out all this time has worked out now, it would be hard to know that (by myself);

Al -> wondering.

You see, amudhanAr is wondering as – your kindness that is for giving one thing (liberation) (EkAkAram), had become one of giving both (ties and liberation) only in my case?

Or, Al -> The kindness which became fruitful now without any effort from my part, had not worked out earlier, and so like how AzhvAr felt terrible in ‘pOra vaiththAy puRamE [thiruvAimozhi – 5.1.5]’ (You had kept me out into matters other than You), and in ‘aRpa sArangaL avai suvaiththu aganRu ozhindhEn [thiruvAimozhi – 3.2.6]’ (I had kept away from you and enjoying lowly matters), amudhanAr is loathe to think that he had missed this great experience all these days, and had gone behind worldly things all these days;

uraiyAy indha nuN poruLE – Since your highness sees the matters of both the worlds, you must be knowing the meaning/reason of this subtle matter (of keeping me away all these days and showing kindness only now), so please tell us about it, says amudhanAr.

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

Akki – Says ‘made me’, instead of ‘thiruththi´ (corrected me), after seeing the vast difference between how he was earlier compared to now after emperumAnAr getting him. So this is looking like a new thing for him.

emperumAnAr – The noble ones made you like this now.
amudhanAr – Why did they not do this till now?
emperumAnAr – You were not agreeable till now.
amudhanAr – How did the agreeableness come now?
emperumAnAr – Because you got the amicability (adhvEsham), etc., now.
amudhanAr – Why should that happen only now?
emperumAnAr – That is due to ISvara katAksham, that is prathama sukrutham (emperumAn’s grace due to some good deed of yours)
amudhanAr – That ISvaran is you only (for me), isn’t it? Why should you have not saved me earlier? Did some eligibility got gained now for you to protect me?  So it is not clear at all for the reason of not protecting earlier and protecting now. This matter is being very subtle/hard to know. Your highness should explain the reason, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa 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

thirumAlai – 2 – pachchai mA malai – Part 1

Published by:

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

Full series

<< Previous

periyaperumal

avathArikai (Introduction)

In the first pAsuram, AzhwAr spoke about the purity that reciting emperumAn’s divine names gave him and how it made him great (to the extent of keeping his feet on the heads of yama and his followers). In this pAsuram (the 2nd) he speaks about how great the divine names are, as a source of enjoyment. vyAkhyAthA (commentator) asks here as to why AzhwAr had mentioned about the purity that the divine names give in the first pAsuram and how sweet they are and fit for enjoyment in the 2nd pAsuram, and not vice versa? i.e. why did he not say first that they are sweet and fit for enjoyment in the first and how they purified him in the second pAsuram? He himself gives the explanation – if a person were sick, the sickness has to be cured first and only then he can enjoy milk. In the same way, when the fear of yama is there in the mind, one cannot enjoy the sweetness of reciting the divine names. First the fear of yama has to be removed. This is the reason that AzhwAr mentioned about the purity that he obtained by reciting emperumAn’s divine names first and then the joy that he found, in the second. Reciting the divine names will bestow whatever benefit that a prayOjanAnthaparar (one who is engaged in worldly pleasures and pursuits) desires; it will remove the hurdles in the path of a upAyANtharanishtar (one who is attempting to reach emperumAn through means other than prapaththi or surrendering) and purify him; it will provide the means for spending remaining days (like a pastime) for a prapannan (one who has surrendered to emperumAn). This is similar to a pearl diver exchanging his pearl for rice or fruits or such lowly materials; or selling it to a merchant for a price and the merchant who knows its value offering it to the king for a higher price and the king wearing it as on ornament. Thus the same pearl can be sold for a very low value, for a high value or be an ornament adorning the king. This is the case with divine names at the hands of a prayOjanAnthaparar, an upAyAntharanishtar and a prapannan.

The vyAkhyAthA gives another explanation for connecting the first and second pAsurams: emperumAn tells AzhwAr that he has recited his divine names. He would like to present a gift (SrIvaikuNtam) to the AzhwAr. emperumAn says that it is not possible for him not to give that gift to one who has recited his names and it is also not possible for the person to whom he has given the gift, to reject it. So, please accept this gift, says emperumAn. AzhwAr says that the joy of reciting his divine names itself is enough for him and he doesn’t want any other gift to enjoy, as a gift for this.

பச்சைமா மலை போல் மேனி பவளவாய் கமலச் செங்கண்
அச்சுதா அமரரேறே ஆயர்தம் கொழுந்தே என்னும்
இச்சுவை தவிர யான் போய் இந்திரலோகம் ஆளும்
அச்சுவை பெறினும் வேண்டேன் அரங்கமா நகருளானே.

pachchaimA malaipOl mEnip pavaLavAik kamalach chengaN
achchuthA amararERE Ayartham kozhundhE ennum
ichchuvai thavira yAnpOy indhiralOgam ALum
achchuvai peRineum vENdEn arangamA nagaruLAnE

Listen

Word-by-word meaning

arangamA nagaruLAnE – Oh emperumAn! who is residing permanently in thiruvarangam for the sake of his servitors
pachchai mA malai pOl mEni – having thirumEni (divine physical form) similar to a huge emerald mountain
pavaLa vAi – having coral like bright, divine,  lips
sem kamala kaN – having divine eyes similar to lotus
achchuthA – one who does not let go of his followers [Oh achyutha!]
amarar ERE – the controller of nithyasUris
Ayar tham kozhundhE – the leader of cow-herds
ennum – like these [as a figure of speech]
ichchuvai thavira – leaving aside this wonderful taste
yAn – I (who takes pleasure in reciting your divine names)
pOy – go far off
indhira lOgam ALum – if I have to rule over SrIvaikuNtam
achchuvai – that enjoyment
peRinum – even if I were to get that
vENdEn – I will not like (that)

vyAkhyAnam (Explanatory Notes)

AzhwAr describes the physical features of emperumAn‘s thirumEni (physical form) and says that he cannot take his eyes off even one angam (part of his thirumEni) and asks emperumAn as to how he expects AzhwAr to leave all these things and go to SrivaikuNtam.

pachchai mA malai pOl mEni emperumAn’s thirumEni is green in colour like a green top mountain and is also special (mA). It is pleasing to the eyes as well as to the heart. Since it is green in colour, it is cool (pleasing) to the eyes and heart. chEthanas (sentient entities) suffer from three types of bodily discomforts, collectively called as thAPathrayam AdhyAthmikam, Adhi dhaivikam and Adhi bhoudhikam – discomfort brought on by the chEthan himself, brought on by God and brought on by other living beings respectively [Example for the first type is fever, stomach ailments etc; for the second, it is cyclone, hot summer etc; for the third trouble from animals, reptiles etc]. emperumAn’s thirumEni would be an antidote to these thApathrayam. Just as ghee solidifies on top of food when the food cools, the auspicious qualities of emperumAn also come out from deep inside and settle on top (of his thirumEni) and exhibit as a green mountain.

When we attempt to reach emperumAn (through bhakthi yOgam, path of meditation), we keep our five senses on his thirumEni so that these senses remain under control and do not wander as they please, allowing us to meditate in bhakthi. His thirumEni is called as subhASrayam (auspicious resting place) for our senses. Once we attain emperumAn and the time comes to reap the fruit of our labour, it is the same thirumEni which is the object of enjoyment [purushArtham or fruit of enjoyment]. This is the reason for qualifying the mountain as special (mA malai).

While mountain was taken as a simile for emperumAn’s thirumEni, it can at best be taken as an equivalent for firmness and growth. There is nothing to enjoy in a mountain unlike emperumAn’s thirumEni or the wondrous nature of his thirumEni with all auspicious qualities.

mEni AzhwAr is not concerned with emperumAn’s svarUpam (basic nature) or auspicious qualities. He sees only the thirumEni of emperumAn, which is full of joy. Just as SrIvishNu purANam says “ichchAgruhIthAbhimathOrudhEha:” emperumAn, who is full of auspicious qualities and who bears the universe through an infinitesimal part of his physical form, exhibits many forms of his physical body as he desires. Similarly, periyAzhwAr says (in periyAzhwAr thirumozhi 4-8-9) that emperumAn lies like heavily laden clouds that cannot take a step further because of their heaviness and rest atop a mountain; he displays himself like a flower in a pond which we can see and admire; at the same time he is like the ocean which we cannot enjoy completely as it is so huge and expansive; and he is like the colour of the peacock’s neck. Peacock is taken as a simile here because we will never tire of seeing a peacock and in the same way we will never tire of having emperumAn’s thirumEni dharSan (vision).

pavaLavAi kamalachchengaN – If emperumAn’s thirumEni is like an ocean, different divine parts of his thirumEni are like the swirling waters in that ocean. Just as we get trapped in the swirling waters, we can be trapped by different divine parts of his thirumEni. AzhwAr first describes his divine lips. The lips are red in colour like coral. Just as a coral-spread would add beauty to an emerald green mountain, his reddish lips add beauty to his green coloured physical form (pachchai mA malai pOl mEni). Another explanation given is that sea, on a full moon day, would be very excited and in its excitement would throw up the waves repeatedly. In the same way, emperumAn, like the sea, looks at his moon-like ASrithars (his followers) who come to have his dharSan and the waves thrown are his lips and his eyes.

kamalachchengaN – For those jIvAthmAs who escaped the trap of the first swirl in the ocean (lips, as seen above) due to their long life, this swirl (the divine eyes) would certainly trap them. What the lips try to speak to, is completed by the eyes. When SrI rAma received vibhIshaNa at the sea-side camp when he came to surrender, he felt sad that he had made him wait for a while till he was able to convince sugrIva and others to allow vibhIshaNa inside. After hearing vibhIshaNa, SrI rAma comforted him with his words and further looked at him softly with his eyes. Thus when words are not sufficient, it is the eyes that come to the rescue to complete the task. The divine eyes of emperumAn bring out the auspicious qualities such as vAthsalyam (motherly love), souSeelyam (simplicity) etc from his heart. While it would have been sufficient to say “kamalakkaN” (lotus-like eyes) why did AzhwAr further qualify it with the word “chengaN”? While lotus would have been a (somewhat inadequate) simile for softness, coolness and sweet smell, how could it bring out the meanings of the auspicious qualities of emperumAn such as his vAthsalyam etc? This is the reason for calling it as sem kaN (chengaN when the two words are joined into one) [“sem” means beautiful].

achchuthA – unchanging. The similes taken earlier (mountain for his thirumEni, coral for his lips and lotus for his eyes) may over a period of time change their form. However when it comes to emperumAn, his divine thirumEni and its components will not change. vyAkhyAthA quotes from SrIvishNu purAnam “…sadhaika rUpa rUpAya” (he is always with the same form which is unchanging at all times). Another explanation given is that AzhwAr is singing mangaLASAsanam (singing praises of emperumAn) by saying that he is always unchanging. A third meaning given is that he does not let go of his followers who get trapped by his divine lips or eyes or thirumEni.

We shall enjoy the remaining portion of this pAsuram in the next part.

adiyEn krishNa 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 – 3.2.9 – kUvik kUvi

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

trivikrama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “I missed out on your great favours as bestowed in the form of krishNa and SrI vAmana; is there anything like me attaining you any more?” and becomes hopeless.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “After missing out on your favours for both the wise and the ignorant without discrimination, how will I attain the goal?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. AzhwAr asks “Is there anything like me attaining you any more after having missed the opportunity when you descended in incarnations that were helping everyone without discrimination?”.

pAsuram

kUvik kUvik koduvinaith thURRuL ninRu
pAviyEn pala kAlam vazhi thigaiththu alamaruginREn
mEvi anRu Anirai kAththavan ulagamellAm
thAviya ammAnai enginith thalaip peyvanE?

Listen

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

kodu – cruel
vinai – source for sins
thURRuL – being caught in the quagmire (samsAram – material realm, where one cannot escape from)
ninRu – staying here
pala kAlam – for long time
vazhi – way (to escape)
thigaiththu – being confused
alamaruginREn – toiled (in such situation)
pAviyEn – me who is very sinful
anRu – back when (you helped by giving sticks to the cowherd boys to herd the cows)
mEvi – with full heart (instead of just to accomplish the task)
Anirai – cows
kAththavan – you who protected
ulagamellAm – towards all worlds (unlike limiting to a single place [like in krishNAvathAram])
thAviya – you who performed the act of thraivikrama (being victorious over the three worlds)
ammAnai – sarva swAmy (the master of all)
ini – after missing out back then
kUvik kUvi – crying out again and again with great grief
engu – where
thalaip peyvan – will I reach?

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

Being very sinful, I am being confused about the way (to escape), toiling and staying here for a long time, being caught in the quagmire (samsAram – material realm, where one cannot escape from) which is the source for cruel sins; I (who is in such situation) missed out on the grace of you back then (when you helped by giving sticks to the cowherd boys to herd the cows), when you protected the cows with full heart (instead of just to accomplish the task) and when you, who is the master of all, performed the act of thraivikrama (being victorious over the three worlds) towards all worlds (unlike limiting to a single place [like in krishNAvathAram]); In such case, by crying out again and again with great grief, where will I reach you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kUvi – Having understood the true nature of jIvAthmA [being fully dependent on bhagavAn‘s will], AzhwAr would cry out for emperumAn from this material realm instead of calmly waiting for him to come and help him.
  • kUvi – Instead of stopping and atoning after crying out once [for not being calm knowing one’s dependence on bhagavAn‘], he will cry out again and again.
  • kodu vinaith thURRuL ninRu – Staying in the material realm, where even if emperumAn extends his hand to help on hearing AzhwAr‘s cry, the place is so deep that emperumAn needs to keep extending his hand, and crying out from such place.
  • pAviyEn – Did I cry out being in the proximity of vAlmeeki [I am so sinful that I don’t have the shelter of any saintly person]?
  • pala kAlam vazhi thigaiththu alamaruginREn – I who have been suffering all along, due to ignorance.
  • mEvi … – Am I suffering due to not having someone who would not help those who are suffering? As said in  SrIvishNu purANam 4.11.13 “gOgOpIjanasangulam athIvArtham” (for the suffering cows, cowherd boys and girls) the lord looked at the suffering of cows and cowherds and ensured that not a single drop of rain fell on them by lifting up the hill that was in front of him.
  • mEvi – When bhagavAn who is the lord of nithyasUris (eternally free souls of paramapadham) was given a stick and asked to tend cows, instead of thinking it was something ordained, he would think that it is a great fortune to be tending cows and would engage in it with great love.
  • anRu – what a time it was!
  • vazhi thigaiththu alamaruginREn – mEvi anRu Anirai kAththavan – Like the one who showed the directions for those cowherds who were lost in the forest. He is the one who showed the path in SrI bhagavath gIthA 18.66 “mAmEkam SaraNam vraja” (accept me as the only refuge). He will not show any other path. Standing on the chariot, he showed the path for uplifting all jIvAthmAs.
  • ulagam …emperumAn who declared himself as the lord of all by keeping his divine feet on everyone/everything instead of just helping one town [unlike in krishNAvathAram, where emperumAn only helped AyarpAdi (gOkulam), in SrI vAmanAvathAram, he helped everyone].
  • engu inith thalaip peyvanE – How am I going to reach him? After having missed such “dhULi dhAnam” (favour in the form of the dust of his lotus feet – which is an easy way to reach him), will I be able to reach him by undergoing any test? AzhwAr is asking “After having missed out on the opportunity when he himself came and helped, how am I going to engage in any sAdhanam (karma yOgam, gyAna yOgam, bhakthi yOgam etc) and reach him?” and becoming hopeless.

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

pUrva dhinacharyA – 32

Published by:

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

Full Series

<< Previous

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

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

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

pUrva dhinacharyA – 31

Published by:

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

Full Series

<< Previous

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

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

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

pUrva dhinacharyA – 30

Published by:

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

Full Series

<< Previous

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 Yogayuji  samadow means Samadhi which tells the meditating on Paramatma.

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

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

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

pUrva dhinacharyA – 29

Published by:

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

Full Series

<< Previous

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

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

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

pUrva dhinacharyA – 28

Published by:

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

Full Series

<< Previous

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

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

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