Monthly Archives: July 2016

iyaRpA rAmAnusa nURRanthAdhi

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
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rAmAnusa nURRanthAdhi – 37

July 28, 2016 Published by: raghuram

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

<< previous (adal koNda nEmiyan)

Introduction (given by maNavALa mAmunigaL)

Seeing the way he is, when asked “What is the way in which you knew about him and joined him?”, amudhanAr replies “I am not one who knew about and joined him; those who think that only those who are connected to his (emperumAnAr ‘s) divine feet are to be related to, made me also to be subservient to that (divine feet)”.

Introduction (given by piLLailOkam jIyar)

To the ones who asked “In this way, did you surrender to him only after knowing his kindness etc., qualities which are amicable for one to surrender? How did you get this clarity?”. amudhanAr replies – First I did not know about his qualities or surrender to him; those who have the taste of being and enjoying in the divine feet of those most loving ones who know about and enjoy emperumAnAr’s auspicious qualities, due to their highly kind nature, saw me and made me a servant of those divine feet, and made me to be dedicated to only that; because of that I came to know it.

padi koNda keerththi irAmAyaNam ennum paththi veLLam
kudi koNda koyil irAmAnusan guNam kURum anbar
kadi koNda mAmalarth thAL kalandhu uLLam kaniyum nallOr
adi kaNdu koNdu ugandhu ennaiyum AL avarkku AkkinarE 37

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAyaNam ennum paththi veLLam – the ocean of devotion that is SrI rAmAyaNam
padi koNda – that is spread in the whole earth,
kO il – divine place
kudi koNda – of its living
irAmAnusan – is emperumAnAr.
anbar – The loving ones
guNam kURum – who talk about his qualities;
nallOr – The distinguished ones
uLLam kalandhu – whose mind joins
kaniyum – and becomes fond of
kadi koNda – the fragrant
malar – and enjoyable
thAL – divine feet
mA – of those loving ones,
said that this AthmA too is to be subservient to that feet,
adi kaNdu – seeing the nature of this,
ugandhu koNdu – accepting based on that connection (of AthmA)
ennaiyum avarkku AL Akkinar – made me also (like how they are), to be subservient to him.

So, I did not reach those divine feet by knowing. SrivaishNavas made me join and I joined, is all it is.
Calling rAmAyaNam as ocean of devotion, because it stimulates infinite devotion.

vyAkyAnam

padi koNda keerththi – As said in “vAlmeeki: giri sambhUtha rAmAsAgara gAmini | punAthi bhuvanam puNyA rAmAyaNa mahAnadhi” (from the mountain that is vAlmeeki, river joins the ocean that is rAmAn; one who immerses in the great river rAmAyaNam, would get all good karmas),

and, ‘SlOka sAra samAkeerNam sarga kallOla sankulam kANdagrAha mahAmeenam vandhE rAmAyaNArNavam’ (Innumerable water droplets that are the SlOkas, more than 500 waves that are sections, 6 big crocodiles that are the 6 cantos, I bow to that ocean that is SrI rAmAyaNam), and

“SruNvaN rAma kathA nAdham ko na yathi parAm gathim”, “ya pibhan rama charithAmrutha sAgaram” (here too it describes rAmAyaNam as an ocean),

and “idham pavithram pApagnam puNyam vEdhaiScha samhitham” (~ good karmas for those who read, listen to, or ask to read, etc.);

and, “Satha kOti pravisthram” (~rAmAyaNam of several crore Slokas in brahma lOkam), and ‘vEdha: prAchEdhasAdhAseeth sAkshAth rAmAyaNAthmanA’ (~ vEdham came and born as SrI rAmAyaNam)

– in such a way SrI rAmAyaNam is having the greatness of being spread in the whole world;

padi koNda is to say earth as an example, but is spread in all worlds like brahmA’s sathya lOkam, etc.

From sathya lOkam brahma and nAradha had come down to advise and instruct vAlmeeki about authoring rAmAyaNam, its greatness is spread and well known in all the worlds above as well.

rAmAyaNam ennum paththi veLLam – veLLam -> ocean. Even though it is said as “kAvyam rAmAyaNam kruthsnam seethAyaS chaitham mahath” (named it as rAmAyaNam, or seethA’s story, or as pulasthiyar’s son’s (rAvaNan’s) killing), since it is said as “yasyaithE thasya thadhdhanam” (~ what belongs to her belongs to him due to her subservience), so calling seethA’s story as rAmAyaNam is acceptable. Such SrI rAmAyanam that is the flooding devotion;

While one should say that its meanings are the flood of bhakthi (devotion), why say SrI rAmAyaNam itself as bhakthi? Like said in “thath guNa sArasyAththu thathvyapadhESa:” (~ if that is said for it, it is meant for this as well), it is because SrI rAmAyaNam stimulates such devotion. In the way of “Ekaikam aksharam prOktham mahApAthaga nASanam” (even one letter of it is recited, the bad karmas would be destroyed), even without going to the level of its meanings, even the beauty of the sound of its words itself would be enjoyable.

If asked where is that bhakthi (SrI rAmAyaNam) residing, and how do we go to it,

kudi koNda kOyil irAmAnusan – It is present as resident in the heart of emperumAnAr himself as a temple;

As said in “iruppidam vaikuntham vEkatam mAlirunchOlai ennum poruppidam mAyanukku enbar nallOr [rAmAnusa nURRanthAdhi – 106]” (noble ones say that emperumAn stays in SrIvaikuNtam, thiruvEnkatam, thiru mAlirunchOlai, etc.), for what is discussed here who is the parama purusha (emperumAn), those are the places of His stay; likewise, what is discussed above that is the flow of bhakthi which is SrI rAmAyaNam, emperumAnAr is the temple, you see!

irAmAnusan – (connection with SrI rAmAyaNam) – in that rAmAvathAram, in the matter of the divine couple he is the one who performed all sorts of services (like eating everything by oneself (without sharing with others) and growing a big belly, he performed all sorts of kainaryams himself for them), and so knew the taste of bhakthi, isnt’ it?

guNam kURum anbar – those loving ones who spread about his auspicious qualities to everyone in the world;

(who are those loving ones?)

As said in “upagathA dhEsikA mukthimApu: sOyam rAmANuja munir api sveeya mukthim karasthAm yath sambhandhAdh amanutha katham varnNyathE kUraNAtha:” (~AchAryas before emperumAnAr established that they get mOksham due to their relationship with emperumAnAr‘s thirumudi (head) sambandham. Such emperumAnAr declared that he gets mOksham due to his sambandham with AzhvAn. How can we spell out the glories of such kUraththAzhvAn?) (focus here is on the first part of it regarding thirumudi sambandham),

so as said in “naliyum narakamum naindha namanukku ingu yAdhonRum illai, kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]” (~ there is nothing to do here for yama, watch out – kali is going to be destroyed (due to incarnation of emperumAnAr)– such nammAzhvAr who praised emperumAnAr, and,

he who performed thiruvArAdhanam to the divine deity given by nammAzhvAr, that is nAthamunigaL (this is explained in charamOpAya nirNayam – http://ponnadi.blogspot.com/p/charamopaya-nirnayam.html), and

he who had bestowed his wishes to emperumAnAr by saying ‘Am mudhalvan ivan [thiruvAimozhi – 7.9.3]’ – that is ALavandhAr;

they are the loving ones (anbar).

kadi koNda mAmalarth thALgaL – in the fragrant, distinguished, and very enjoyable divine feet of such loving ones (anbar); it would not reduce even if it is enjoyed till the end of life of a charama parva nishtar (one being subservient to His devotees); it would grow even more in its greatness;

malar – unlike the flowers of this world where they blossom only for some time, these divine feet are always in bloom; as said in “athra parathra chApi nithyam yadheeya charaNam madheeyam” (both in this and the other world surrendering to AchAryan’s divine feet as the means and destiny) (is the charama parva nishtai).

thAL– in their divine feet who are said as in ‘yAniSA sarvabhUthAnAm thasyAm jAgarththi samyami [SrI bhagavath gIthA]’ (When others are sleeping, my devotee is awake (and celebrating me)).

kalandhu uLLam – their divine mind joins such divine feet (of anbar)

kaniyum nallOr – Like very ripened fruit, that is those noble ones having matured knowledge leading to bhakthi (devotion) (towards such divine feet of anbar described above); nallOr like kUraththAzhvAn.

kUraththAzhvAn at kUram

adi kaNdu koNdu ugandhu – They thought that this entity that is AthmA (of mine) is also the servant of that (emperumAnAr), saw its nature as subservient, just based on the eligibility of the association they liked this AthmA, and; like how when a very young prince loses his way and goes and sits inside the house of a hunter, and the virtuous ones who knew the prince would reach there, and show him to the king and vice versa and make them connected;

ennaiyum ALavarkku AkkinarE – ennaiyum – like himself (kUraththAzhvAn) to him (emperumAnAr), he made myself also to emperumAnAr. avarkku – the one who is having devotion towards chakravarththi thirumagan (SrI rAma), that noble one (emperumAnAr); emperumAnAr’s greatness is such that ‘avar’ implies only emperumAnAr.

AL Akkinar – made me suitable to get to emperumAnAr’s divine feet; made me subservient to him;

So I did not join him by learning that it is what is correct for me; kUraththAzhvan who is the one recommending me, got me to join and so I joined emperumAnAr;

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

Since SrI rAmAyaNam contains SrI vaishNava principles through out, emperumAnAr himself is protecting it inside his mind.

The ocean of SrI rAmAyaNam being very enjoyable it got in and stayed in emperumAnAr’s mind. But in case of agasthya muni the salty ocean went in but so could not stay inside as he spat it out.

nallOr – the noble ones who share their enjoyable experience to others (as they discuss with them about emperumAnAr’s auspicious qualities that they enjoy).

– – – – –

Translation: raghurAm SrInivAsa dasan

thiruvAimozhi thiruvAimozhi 3rd centum

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 – 3.2.7 – engyAnRu

July 27, 2016 Published by: Sarathy Thothathri

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

Full series >> Third Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr pacifies his heart which is longing, with grief, thinking about the enjoyable nature of emperumAn‘s divine feet saying “if we, who are unqualified, desire for him, is there any benefit in that?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Though the all pervading emperumAn is easily approachable, if we have no means to attain the goal, can we attain him?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. On thinking about the enjoyable nature of the divine feet on reciting “nin naRpoRchOdhiththAL” (your beautiful enjoyable radiant divine feet), AzhwAr‘s divine heart starts longing for it with great grief; seeing that, AzhwAr says “Without knowing your nature, if you desire for something good, would you achieve it?”.

pAsuram

engyAnRum nAm irundhirundhu irangi nenjE!
mey gyAnam inRi vinai iyal piRappazhundhi
engyAnRum engum ozhivaRa niRaindhu ninRa
mey gyAnach chOdhik kaNNanai mEvudhumE

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

nenjE! – Oh heart!
engyAnRum – always
irundhu irundhu – being
irangi – grieving (due to desire for the goal)
mey gyAnam – true knowledge (which is the tool for attaining such goal)
inRi – not having
vinai – due to the sins (that are the hurdles for attaining such goal)
iyal – leading to
piRappu – births
azhundhi – trapped
nAm – we (who have this as the routine)
engyAnRum – all times
engum – in all entities
ozhivaRa – without leaving anything
niRaindhu – fully pervading
ninRa – stayed
mey gyAnam – eternal knowledge
sOdhi – having radiance of
kaNNanai – krishNa (who appeared to be easily approachable by his devotees)
mEvudhumE – when will we reach?

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

Oh heart! We are having the routine of always grieving (due to desire for the goal), without having the true knowledge (which is the tool for attaining such goal) and due to the sins (that are the hurdles for attaining such goal) that lead to births; when will (such) we reach krishNa (who appeared to be easily approachable by his devotees) who is fully pervading at all times in all entities without leaving anything and is having the radiance of eternal knowledge?

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

engyAnRum … – What is the use even if cry greatly life after life?
nenjE! – AzhwAr says to his heart “Don’t you know you? Previously, were you not always the cause for bondage?” and the heart replies “But, why should we not attain the goal? Is a slightly favourable attitude [towards emperumAn] sufficient to attain the goal?”.
mey gyAnam inRi vinaiy iyal piRappu azhundhi – Isn’t this our previous state? We don’t have true knowledge. As said in SrIvishNu purANam 6.5.87 “thadhgyAnam agyAnamathO ‘nyadhuktham” (that knowledge which leads to brahmam is true knowledge, all other knowledge are as good as ignorance), “vidhyAnyA SilpanaipuNam” (Other knowledge are like mundane skills which are useless for self/god realization) – we had some knowledge but we do not have true knowledge. Did we just lack true knowledge? Our state is such that we are assuming births that will lead to sins and again be trapped in bondage.
engyAnRum engum ozhivaRa niRaindhu ninRa – pervading at all times in all entities without missing even a single entity.
mey gyAnach chOdhik kaNNanai – Are we trying to reach some one who does not know our situation? Though AthmA is eternal, its knowledge is subject to expansion and contraction. Unlike that, krishNa is the one who has radiant true knowledge [at all times]; as said by SakunthalA towards dhushyantha in mahAbhAratham sambhava parvam 38.29 “EkO’hamasmIthi cha manyasE thvam… ” (You think I am alone here, forgetting that bhagavAn is present everywhere and you are committing sins in his presence).
nenjE! mey gyAnach chOdhik kaNNanai mEvudhumE – Two explanations for kaNNan (sulabhan (easily approachable), nirvAhakan (controller)) Should we try to reach him thinking that he is easily approachable? Can we reach krishNa who is the controller?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 17

July 27, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-17

Atha Ranganidhim samyag abhigamya nijam prabhum |
Srinidhanam sanaisthasya sodhayithva padadvayam ||

(w to w) Atha – After completing the morning works and reached the Mutt, nijam – due to perform tiruvaradhana for, prabhum – the Lord, Ranganidhim – Aranganagarappa, who is a treasure for Srirangam seated in his Mutt, samyag abhigamya – by prostrating with devotion in orderly manner, srinidhanam – a place for wealth of kainkarya, (servitude), thasya padadvayam –His holy feet, sanaihi – without hurrying, sodhayithva – by cleansing [performing tirumanjanam] and doing tiruvaradhana…….

(Commentary) In Sandilya Smriti, it is said that after bathing, the Lord is to be approached (abhigamanam). Sage Sandilya says that the Lord is to be approached after bathing well, decorating our forehead with mark, cleansing his feet, sipping water from the palm for purification (achamana), controlling the mind and limbs, meditating the mantra on two occasions like the dawn till sunrise and in the evening till the stars appear and then approach the Lord. Here by mentioning the cleansing of feet of Lord Ranganatha means the entire Tiruvaradhanam. Here also, as said earlier, the devotion on Sri Ramanuja’s feet is continuing and hence appropriate for Mamunigal to perform Tiruvaradhanam to his Aranganagarappan, who is in turn liked by his Acharya Emberumanar. This is similar to Chathrugnavzhwan, an ardent devotee of Bharata, who always thought of Sri Rama, for the satisfaction of Bharata.

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

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

pUrva dhinacharyA – 16

July 27, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-16

Tataha prathyushasi snathva krithva powrvahnekee kriyaha |
Yathindra charanadhvandhva pravane naiva chethasa ||

(w to w) Tataha – Then, prathyushasi – just before sunrise(arunodhaya), snathva – having bathed, powrvahnekee – the work that has to be done in the morning, kriyaha – wearing pure clothes, performing Sandhyavandana etc., Yathindra charanadhvandhva pravane naiva – by having great devotion only at the feet of Sri Ramanuja, chethasa – consciously, kritva –having done,

(Commentary) prathyushaha – dawn. It is equivalent to one hour and thirty six minutes before sun rise. This denotes as stated earlier that in the fourth part of mid night, (which is totally three hours and twelve minutes), of which after spending the first one hour and twenty four minutes, the remaining is one hour and thirty six minutes. In the midst of the bathing described in this Sloka and the meditation of Guruparampara and six stages of the Lord mentioned in previous Sloka, purity of body and teeth is actually done by Mamunigal. Adorning Kashaya cloth, sacred mark on the forehead, wearing Tulasi garland as mentioned in the Slokas 6,7 and 8 is to be remembered here. Since Sastra says that Sriman Narayana emerges as an Acharya and the disciples consider the Acharya as all relations, for the delight of the Lord in the form of Acharya, he performs daily rituals etc., it is mentioned that Mamunigal with all his devotion on Emberumanar did all the daily rituals.

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

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

pUrva dhinacharyA – 15

July 27, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-15

Dhyathva rahasya trithayam tattva yadathmya darpanam |
Para viyuhadikan pathyuhu prakaran pranidaya cha ||

(w to w) tattva yadathmya darpanam – the true nature of soul is reflected as in mirror, rahasya trithayam – the three rahasyas i.e. Tirumantra, dvaya and Charama Sloka, dhyathva – meditate with meaning, Para viyuhadikan – Para, Viyuha etc., pathyuhu – is of Sriman Narayana, who is the Chief of all worlds, prakaran – five stages, pranidaya cha – by meditating…..

(Commentary) The true nature of a soul is three fold. They are – The soul is in servitude to Sriman Narayana only (ananyarhaseshatva), the soul is to take as the means Sriman Narayana (ananyasaranathva) and the soul is to be experienced only by Sriman Narayana (ananyabhogyatva). In Tirumantra – ‘Om, Namaha, Narayanaya’ –the three words show the above three stages of soul in the same order. The word Namaha which establishes the meaning of Sriman Narayana, who is the means to get liberation, is clearly explained in three words of the first sentence of Dvaya Mantra i.e. ‘Sriman Narayana Charanow Saranam Prapadye’. In Bhagavat Gita, the first sentence of Charama Sloka – Sarva dharman parithyajya mamemkam saranam vraja, which says that Sriman Narayana, who is Lord Krishna, Himself is a means to get liberation, this has been established. Hence, these three rahasyas show the nature of soul as a mirror. The elaboration of these can be seen in the same rahasyas. The five stages of Sriman Narayana are as follows: Param, Vyuham, Vibhavam, Antaryami and Archa. 1. Param – In Paramapada, Nitya Suris and Muktas are experiencing Sriman Narayana. 2. Vyuham – Sriman Narayana is reclining in the milky ocean with a view to helping Brahma and other Gods, who clamors for His help. 3. Vibhavam – Born in this world in the form of Rama, Krishna etc. to safeguard the virtuous persons by killing Rakshasas and Asuras. 4. Antaryami – Pervading in and out of all the sentient and non-sentient beings and resides in the heart of jnanis for their meditation of Divya mangala vigraha. 5. Archa – Unlike these four stages which cannot be easily seen, an image form with stone, metal pot. etc. a view to worship Him as we are of less knowledge and valour and during our days, He resides in temples, houses etc. Apart from this, there is a sixth stage; Acharya stage. As Periyalwar says, “peethaka vadai piranar pirama guruvagi vandhu” (Periyalwar Tirumozhi 5.2.8) the Lord, who embraced with silk cloths, emerged as an Acharya to teach about Brahmam. Hence, by telling Guruparampara, Mamunigal used to think of these six stages in the beginning of the day.

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

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

pUrva dhinacharyA – 14

July 27, 2016 Published by: venkatesh erumbi

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

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-14

Paredyuhu paschime yame yaminyas samupasthithe |
Prabudhya saranam gathva param guruparamparam ||

(w to w) Paredyuhu – The next day of my unexpected association with Mamunigal, paschime yame – in the last part of the night, samupasthithe sathi – when approached, Prabudhya – Mamunigal awakened from sleep, param – great, guruparamparam – lineage of Acharyas beginning from Sriman Narayana to Mamunigal’s Acharya Tiruvoymozhippillai, gathva – by meditating and seeking refuge,…..

(Commentary) Here, Erumbiappa elaborates what was said concisely earlier. He elaborates the performance of daily duties of Mamunigal. In Charama Sloka of Bhagavat Gita, Lord Krishna ordained to abandon all dharmas to those who take the Lord (Siddhopaya upto Acharya) as a means to attain liberation. Even then, the elders must perform daily rituals as bhagavat kainkarya rupa for the sake of the people to follow the same. Following this policy, as stated earlier, Mamunigal was performing the five parts i.e. accession (abhigamanam), to be offered (ejjai) etc. in five times of a day as bhagavat kainkarya. The Sastra also emphasizes that a disciple must follow the performance of daily rituals of one’s Acharya with due devotion on Acharya. With these points, Erumbiappa wrote this Dinacharya of Mamunigal. It is to be noted as said earlier that this Stotra sanctifies the ghosti of Sri Vaishnavas during Tadheeyaradhana, as Mamunigal is the sanctifier (pankthipavanar).

Since, there’s a mention about the recitation of rahasyanusandhanam, in the next Sloka, here, Guruparamparanusandhanam is to be interpreted as a part of that. One should not meditate rahasyanusandhyanam without Guruparampara. Here, Guruparampara means the lineage of our Acharyas who preach us that the Lord is the means to attain liberation and experience the Lord by doing service which is effectively, the Moksha.

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

thiruvAimozhi thiruvAimozhi 3rd centum

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 – 3.2.6 – kiRpan killEn

July 26, 2016 Published by: Sarathy Thothathri

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

Full series >> Third Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, AzhwAr, due to attachment towards the goal, again asks “when will I attain your divine feet which are perfectly enjoyable?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will I who moved away from you being attached to worldly pleasures since time immemorial, attain you who has infinite abilities?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. AzhwAr says “Considering me, there is no way to reach him. Considering you, there is no way I can escape you [your grace]. This being the case, when will I reach your perfectly enjoyable divine feet?”. [Also explained as] AzhwAr saying “When will I who went astray being attached to worldly pleasures, Ignoring the vidhi (do’s) and nishEdham (dont’s ) [that are mentioned in SAsthram], attain your divine feet?”.

pAsuram

kiRpan killEn enRilan muna nALAl
aRpa sArangaL avai suvaiththu aganRozhindhEn
paRpal Ayiram uyir seydha paramA! nin
naRpoRsOdhith thAL naNuguvadhu engyAnRE

Listen

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

muna nAL Al – in previous times
kiRpan enRu ilan – (if told to “do” – that is for the well-being) I will disagree saying ‘I am incapable’;
killEn enRu ilan – (if told to “refrain” – that it is not good to engage in evil activities) I will not avoid engaging in such activities

thus being, indifferent towards vidhi and nishEdham,
aRpam – very insignificant
sArangaL – having attractions
avai – those diverse evil aspects
suvaiththu – enjoyed them (wrongly thinking that they have real attraction)
aganRu ozhindhEn – (due to that) I have gone far away [from emperumAn]
pal pal – many many
Ayiram – countless
uyir – types of life forms
seydha – able to create (as desired)
paramA – oh one who has great ability!
nin – your (you who is apt master)
nal – spiritual (not made of worldly matter)
pon – very relishable
sOdhi – radiant
thAL – divine feet
naNuguvadhu – to attain
engyAnru – when?

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

In previous times, (if told to “do” – that is for the well-being) I will disagree saying ‘I am incapable’; (if told to “refrain” – that it is not good to engage in evil activities) I will not avoid engaging in such activities; thus being, indifferent towards vidhi and nishEdham, I enjoyed those diverse evil aspects that are having very insignificant attractions (wrongly thinking that they have real attraction) and (due to that) I have gone far away [from emperumAn]. oh one who has great ability to create (as desired) many many countless types of life forms! When will I attain your (you who is apt master) spiritual (not made of worldly matter), very relishable, radiant divine feet? Implies that, when highly capable you are present who can facilitate me attaining you, there is no way I [who is insignificane/powerless] can attain you [independently].

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

nampiLLai explains this as a conversation between AzhwAr and emperumAn.

kiRpan killEn enRu ilan – When he says “AzhwAr! in case of bhagavath vishayam (spiritual goals), nothing more than ‘ichchA’ (desire) is required; and the result is, ‘apunarAvruththi lakshaNa mOksham‘ (eternal joyful kainkaryam in paramapadham, with no return to sufferings in material realm) ; why can’t you do something [adhvEsham – not having hatred towards bhagavAn, Abhimukyam – being friendly towards bhagavAn, etc] for this?” and I would not say “Alright, I will do as you say”. When he says “Attachment to worldly pleasures, efforts are difficult to do and the results are not permanent. So, why don’t you refrain from engaging in such activities?” and I would not say “Alright, I will refrain from such aspects”.

When asked “Since when are you not following the orders and refraining from prohibited activities?”, AzhwAr says,

muna nALAl – Forever (since time immemorial), this is my way of life.

When asked, “Are there very attractive aspects that keep you away from me?”, AzhwAr says,

aRpa sArangaL – Yes. There are some aspects which keep me away from you. There is nothing worthy in them. Like the honey in muLLi (a type of jasmine flower) which is very very little. There are many such aspects. I submerged into those aspects which have acquired taste [not having natural taste] and lost your highness as said in periya thirumozhi 1.1.1 “OdinEn” (ran).

When asked “If you had lost me for so long, what do you want me to do now?”, AzhwAr says,

pal pal Ayiram uyir seydha paramA! – Creating life forms means – connecting AthmA with bodies so that they have the ability to stand firm, move around, make progress etc. Oh one who created countless entities! if you can create entities that did not exist before [here, as said before, the transformation of subtle matter to gross matter and connecting that gross matter with AthmA is highlighted as creating entities that did not exist before], is it difficult for you to bless me with a quality [to have attachment towards you]?
nin … – When will I come and attain your beautiful, attractive, radiant divine feet?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

mudhalAyiram thirumAlai

thirumAlai – 1 – kAvalil pulanai vaiththu – Part 2

July 26, 2016 Published by: T N Krishnan

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

Full series

Listen

We had seen in the previous part as to how AzhwAr feels that he can very well keep his foot on the heads of yama and his followers after learning the divine names of emperumAn and at the same time yama would feel that the purpose of being given a head is to keep it at the feet of one who has learnt the divine names of emperumAn.

Is there any pramANam (proof) to say that yama is looking forward to such a person to keep his head?

vyAkhyAthA periyavAchchAn piLLai quotes from SrIvishNu dharmam and SrIvishNu purANam. In vishNu dharmam, yama himself says “thasya yagyavarAhasya vishNOramithathEjasa: I praNamam yEpi kurvanthi thEshAmapi namO nama: II” – I repeatedly salute that person who worships vishNu who is yagyavarAhar, and who has unlimited radiance. In SrIvishNu purANam, yama tells his followers “svapurushamabhivIkshya pASahastham, vadhathi yama: kila thasya karNamUlE | parihara madhusUdhanapprapannAn, prabhurahamanyanruNAm na vaishNavAnAm II” (yama beckons his follower who has the lasso (to take the life of samsAris) in his hand, and tells him softly in his ears “do not go near those who had surrendered to madhusUdhanan; I am lord for all human beings other than SrIvaishNavas”). The same meaning was conveyed in thamizh pAsuram by thirumazhisaippirAn in nAnmugan thiruvandhAdhi pAsuram 68 “thirambEnmin kaNdIr thiruvadi than nAmam……irainjiyum sAdhuvarAip pOdhumingaL enRAn ..”. yama tells his followers to carry out possible kainkaryams to such SrIvaishNavas and leave their presence softly. Thus yama himself is afraid of SrIvaishNavas and ordains his followers too to be wary of them.

While all the samsAris are afraid of yama and his followers, how is this AzhwAr saying that he would walk atop yama and his followers? What is the special feature that he has? …. wonders periya perumAL. AzhwAr says…..

mUvulagu uNdu umizhndha mudhalva – AzhwAr says – if I am surrendered to a demi-god, I have to be scared of him (yama). But I have surrendered to the one entity who is responsible for the creation of the universe, the one who swallows the universe during deluge, protects it inside his stomach, and spits it out at the appropriate time so that the jIvAthmAs could get out of a crowded space into outer lands (outside his stomach) [and some of them could reach his SrIvaikuNtam by following the SAsthrams laid out by him]. Both during the time of deluge and during the time of creation, both yama and I were together inside your stomach, without any difference between us. And, it was you who ruled over both of us (mudhalva).

emperumAn then asks the AzhwAr, “so, you surrendered to me and hence you got all these benefits, is it?”. AzhwAr responds, “where did I come anywhere near you?

nin nAmam kaRRa Avalippu – It is the strength of learning your divine names; the pride of learning your divine names, says the AzhwAr. But why use the word “nin” while referring to divine names? He would have not got the strength and pride had it been someone else’s names. Hence he emphasises that it his nin (your) names. AzhwAr further says that he is like pure gold and his names are like ornamental gold. The difference is that pure gold, though superior, cannot be converted into ornaments and made to adorn oneself while ornamental gold can be. Hence his divine names are superior to him in that respect, he says. He (emperumAn) protects him during deluge and at the appropriate time, spits him out again. But his divine names protect him from the ocean of samsAram (repeated births) and he doesn’t have to return to the universe again, ever. But why call it as “nAmam” and not “manthram” (such as thirumanthram) which are superior to the other divine names and can deliver a person from samsAram? The reason is that certain qualifications are required to recite “manthram” (such as time of the day (only after taking bath), thraivarNikars – brAhmaNa, kshaththriya, vaiSya – only can recite it etc) while anyone can recite divine names, at any time of the day and get the benefit. When a person trips while walking, he automatically cries out “ammA!”. Recalling mother does not require any conditions to be met like having a bath or sitting facing east etc. Since one is reciting emperumAn’s divine names, these can be recited without observing any formalities. “kaRRa” – learn. Instead of saying “sonna” – told, AzhwAr is using the term “kaRRa” which means that someone else (a guru or teacher) has taught him and he learnt it from him. That teacher is none other than periya perumAL himself. Another explanation given is that he recited the divine names by their mere sound (phoneme) and not after knowing the meanings of those divine names. “Avalippudaimai” – We have seen that Avalaippu means pride. udaimai would mean possession (such as a house or treasure or any such wealth). “vaiSravaNan” is the dhEvathA (demi-god) for wealth. AzhwAr feels that learning emperumAn’s divine names was equivalent to getting the wealth of vaiSravaNan.

kaNdAi – AzhwAr beseeches thiruvarangan to open his eyes and see the pride that he (AzhwAr) has got after learning his divine names. AzhwAr says that there is no need to give a discourse to emperumAn to know how he has changed after learning his divine names. By merely looking at him, emperumAn will know. He (Azhwar) has imbibed nectar like medicine (the divine names) whereas emperumAn has imbibed the three worlds (only sand and mud and such-like). His face will glow much brighter than that of emperumAn, who has taken only sand.

arangamA nagaruLAnE – AzhwAr tells emperumAn “you left SrIvaikuNtam and lay down in an inclined position at thiruvarangam with a desire to see if there would be at least one person who has learnt the divine names. Your desire has been fulfilled (since you are sathyasankalpan – whatever you desire to happen will happen). mAnagar – an emphasis given to SrIrangam, the place where thiruvarangan has taken position. If a king passes an order from his court-hall, even he cannot rescind it. In the same way, AzhwAr says, thiruvarangan has blessed the Azhwar from SrIrangam, and even if he wants, he cannot withdraw his grace. Another explanation given for mAnagar is that it is the place where samsAris will no more argue with emperumAn as to who is bigger, and why samsAri has to carry out kainkaryam to emperumAn.

In summary, there was a person who lived life only by illegal ways, was not fit to approach a gathering of learned people and was ashamed to show his face in an assembly of any four persons. Such a person suddenly got to know the king of the land. There will be a huge turn in his fortunes. Now he will ignore the gathering of learned persons and approach the king directly, while the learned persons will bow down to him. In a similar way, AzhwAr, who was so scared of yama and his followers, by learning emperumAn’s divine names, obtained the courage to walk atop the heads of yama and his followers. The main characteristic of divine names here is to purify the person who has learnt them.

We shall see how the divine names are also enjoyable (bhOgyam), in the next pAsuram.

adiyEn krishNa ramanuja dasan

thiruvAimozhi thiruvAimozhi 3rd centum

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 – 3.2.5 – vandhAy pOlE

July 25, 2016 Published by: Sarathy Thothathri

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

Full series >> Third Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “If you yourself pursue me and sustain me, I don’t have to approach you with my intelligence. Also, this will ensure that I will not miss out on your ultimately enjoyable beauty”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. emperumAn tells AzhwAr “You said ‘I should definitely come and bless you’; but this is difficult for me; once I descended and stayed for 11000 years (as SrI rAma); once I descended and stayed for 100 years (as krishNa); it takes efforts for me to descend” and AzhwAr replies “yes – you should come and bless me for some days like such incarnations; if that is not your divine desire, you should atleast appear for a few moments like you did for the elephant (gajEndhrAzhwAn) and prahlAdhAzhwAn and help me”.

pAsuram

vandhAy pOlE vandhum en manaththinai nI
sindhAmal seyyAy idhuvE idhu Agil
kondhAr kAyAvin kozhumalarth thiru niRaththa
endhAy! yAn unnai engu vandhu aNugiRpanE?

Listen

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

vandhAy pOlE – as you came (for prahlAdha, gajEndhra)
vandhum – even if appeared
en – my (me who desired to approach you)
manaththinai – heart
nI – you (who helped when in danger)
sindhAmal – from becoming weak (thinking about the hurdles)
seyyAy – not doing
idhuvE – this (being unhelpful )
idhu – your true nature
Agil – if it is
kondhu – bunches
Ar – filled
kAyAvin – kAyAm (flax – a bluish flower)
kozhu malar – fresh flowers
thiruniRaththa – having such complexion
endhAy – oh the master who won over me (by manifesting such beauty)!
yAn – I (who cannot survive without your beauty)
unnai – you (who showed this beauty)
engu – where (how)
vandhu – come
aNugiRpan – will be able to approach?

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

Even if you came and appeared as you came (for prahlAdha, gajEndhra), you (who helped when in danger) are not protecting my (me who desired to approach you) heart from becoming weak and if this (being unhelpful) is your true nature, Oh the master who won over me (by manifesting the beauty of) bunch of fresh kAyAm (flax – a bluish flower) flowers! where (how) will I (who cannot survive without your beauty) be able to come and approach you (who showed this beauty)?

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

vandhAy pOlE vandhum – Not like appearing and staying only for a few days.
en manaththinai nI – You who knows exactly the state of my heart and how to sustain it; you who is capable of re-creating that which lost its stature.
sindhAmal seyyAy – you are not protecting it from melting it into a fluid state.

AzhwAr is saying “idhuvE idhu Agil … engu vandhu aNugiRpan” (if this is his nature, how can I approach him?).

idhuvEn idhu Agil – If it happens that – without you my heart loses its shine and merely watching that (without helping) is your nature.
kondhu Ar … – If you are not going to help me, why did you show your beauty (and attracted me)? kondhArndhu – Oh one who showed your cool complexion which resembles that of bunch of fresh flax flowers and won over me!
yAn … – (yAn) I, who does not have anything worthy in me to reach you; I, who knows the enjoyable nature of your divine form. (unnai) You who is having the form that will make others unable to sustain themselves in separation from you. You who presents yourself to others as said in muNdaka upanishath 3.2.3 “… thasyaisha AthmA vivruNuthE thanUm svAm” (For such AthmA who bhagavAn pursues, he himself shows his true nature). What sAdhanam (means) will I perform and where (how) will I reach you? Is there even something like “I can reach you [on my own efforts]”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan