Monthly Archives: July 2016

pUrva dhinacharyA – 27

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

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

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

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

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

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pUrva dhinacharyA – 26

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

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

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

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

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

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thiruvAimozhi – 3.2.8 – mEvu thunba

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Full series >> Third Centum >> Second decad

Previous pAsuram

krishna-flute

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

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

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

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

pAsuram

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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pUrva dhinacharyA – 25

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

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

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

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

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

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pUrva dhinacharyA – 24

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

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

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

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

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

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pUrva dhinacharyA – 23

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

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

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

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

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

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pUrva dhinacharyA – 22

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

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

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

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

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

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pUrva dhinacharyA – 21

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

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

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

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

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

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

archived in http://divyaprabandham.koyil.org

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pUrva dhinacharyA – 20

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

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

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

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

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

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pUrva dhinacharyA – 19

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

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

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

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

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

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

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