Monthly Archives: July 2016

rAmAnusa nURRanthAdhi – 36

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

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Introduction (given by maNavALa mAmunigaL)

You said you would not forget emperumAnAr‘s divine lotus feet. For us also to surrender to him, please tell us about his nature; to that, amudhanAr replies in this pAsuram.

Introduction (given by piLLailOkam jIyar)

You said you would not forget emperumAnAr ‘s divine lotus feet. We too are looking to surrender to him. Please tell us about his nature.  amudhanAr replies – One who is having thiruvAzhiyAzhvAn (divine disc) that is frightening to the enemies, who is the master for all the AthmAs, (that is, emperumAn), – when in the middle of two armies, due to affection toward relatives when arjunan had lost interest, like how some would assist by bringing out and giving the gems that are settled under the sea, emperumAn, in the sea of vEdhAntham brought out what were kept as secret meanings and what were of great value, and gave them through SrI gIthA Sasthram – even after such a help, in this time of kali, worldly people were under that kali’s spell and were suffering;

to that very important Sasthram which is in the form of gIthA, he (emperumAnAr) wrote vyAkyAnam (commentary) and to explain that to everyone he followed the worldly people everywhere all the way to bhadhrikASramam – there is no other people of such great quality, you see! This is the way of emperumAnAr’s nature, says amudhanAr.

adal koNda nEmiyan Aruyir nAthan anRu AraNachchol
kadal koNda oN poruL kaNdaLippa pinnum kAsiniyOr
idarin kaN veezhndhidath thAnum avvoN porul koNdu avar pin
padarum guNan em irAmAnusan than padi idhuvE                          36

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Word by word meaning (given by maNavALa mAmunigaL)

adal koNda – Having the power of defeating the enemies
nEmiyan – that is the thiruvAzhi (divine disc), the one holding it,
nAthan – and is the master
Aruyir – for all the AthmAs,
anRu – That day – when arjunan, as said in ‘asthAna snEha kAruNya dharmAdharmadhiyAkulam [ALavandhAr’s gIthArtha sangraham – 5] (friendship and kindness shown towards ones to whom friendship and kindness should not be shown, and getting confused about what is righteous and what is not), had become very sad; emperumAn used him as an excuse to bring out, like bringing out priceless gems hidden under the sea,
kaNdu – after considering (the whole Sasthram, brought out)
oN poruL – the distinguished meanings which were
koNda – hidden without anyone’s knowledge
kadal – under sea that is of
AraNach chol – sound of vEdhas,

and for all the jeevAthmAs to be uplifted,

aLippaemperumAn gave such meanings through SrI gIthA and helped the people;
pinnum – even after that,
kAsiniyOr – people of the earth
idarin kaN – due to sadness of worldly existence (samsAram)
veezhndhida – had immersed in it to the bottom;
thAnum – he (emperumAnAr) too,
avvoN poruL koNdu – using the distinguished meanings which sarvESvaran had given earlier,

till such meanings are understood and followed by everyone,

avar pin padarum guNan – he followed them and gave the meanings – emperumAnAr having such quality;
em – he who gave himself completely to us,
iraAmAnusan than – such emperumAnAr’s
padi idhu – nature is such.

When using the phrase as ‘Aruyir nAthan enRu AraNach chol kadal koNda oN poruL kaNdaLippa’, it says that sarvESvaran being the lord of jeevAthmAs, had given the meanings through SrI gIthA.

adal – midukku – strength/pride.
padisvabhAvam – character / inherent nature;

vyAkyAnam

adal koNda nEmiyan – For the enemies of His devotees, enemies like the crocodile that troubled the elephant in the pool, and the brahmAsthram dispatched by asvaththAmA which came to kill parIkshith, etc., he is of the appearance that is completely frightening, that is thiruvAzhi AzhvAn (divine disc) which is as said in ‘vadivAr sOdhi valaththu uRaiyum sudar Azhi [thiruppallANdu – 2]’ (he having the light that is spread in Your divine body, and who stays permanently in Your divine right hand) – emperumAn having such divine disc in his hand as the main weapon;    adalmidukku – strength/pride.

Aruyir nAthan – As said in ‘pathim viSvasya AthmESvaram’ (He is the owner of the whole world, does not have some one else as the owner for Him),  ‘uthAmruthathvasyESAna:’ (He is the owner of Himself),  ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (~ head of the nithyasUrIs (in SrIvaikuNtam) who are never forgetful), He is the lord of all of the jeevAthmas; since it says ‘nAthru yAnchyAyAm’ (dhAthu for nAthan) – He is such that all the benefits/meanings get begged from Him; as said in ‘EkObahUnAm yOvidhadhAthi kAmAn (He is one, we are many, He is the one who gives what we ask for)’, He is the one from whom to get all types of goals.

anRu –  ‘thathra thAvath pANdavAnAm kuruNancha yudhdhE prArabhdhE sabhagavAn purushOththama: sarvESvara: jagath upakruthi marthya: pArtam rathinam AthmAnancha sArathim sarva lOka sAkshikanchakAra ’ [emperumAnAr’s gIthA bhAshyam avathArikai (introduction)] (At the start of war between pANdavas and kauravas, that emperumAn who is purushOththama (who is the noblest of all) and who is the lord for all (everyone else has to listen to him), He with the thought of giving help to the world, sat arjunan in the chariot, and set Himself as the charioteer, for all to see, and rode the chariot), when both kauravas and pANdavas had assembled ready for the war, arjunan saw his groups of relatives among both the armies, and said in despair, words like ‘pithreenatha pithAmahAn mAthulAn svaSurAn bhrAthreen puthrAn pauthrAn sakeemsthathA’ (list of relatives), etc., and so in place of dharma (of doing the war) he tended his mind on adharma (backing out as a kshathriya who has to get back his stolen kingdom), and said ‘yEshAm arthE kAngkshitham nOrAjyam bhOghAn sukAni cha, tha imE vasthitha yudhdhE prANAsthyukthvA dhanAni cha || AchArya:pithra:puthrA: | EthAnnahanthumichchAmi ghanathOpi madhusUdhana’ (I don’t want these benefits, nor the kingdom and its comforts, in the war where we are ready, I don’t have the wish to get the wealth by killing all of these people; I do not have the inclination to kill them even the ones who are said in SAsthras as eligible bad ones to be killed, Oh madhusUdhana! (this name of Him indicates -you being the one who killed asuras only and not AchAryas etc));

and ‘visrujya saSaram chApam chOga samvigna mAnasa: (bow and arrows fell from his hands, and sat down with full of sadness, avoiding the war);

anRu – on that day –

AraNachchol kadal koNda ON poruL kaNdu aLippa – Like helping by bringing out gems that are hidden on the floor in the middle of ocean, emperumAn, from the parts of vEdhAntha that are majestic like the ocean, fully observed for the most secret and most valuable and distinguished meanings (artham), gave those meanings to him, and protected him; they are as said in ‘thAvAn sarvEshu vEdhEshu brAhmaNasya vijAnatha:’ (~the meanings I said in gIthA are present in vEdhas which is for all types of people, you choose the one), ‘thamEva mathvA amrutha ihabhavathi’ (one who understands brahmam becomes equivalent to Him (in eight auspicious qualities)), ‘thamEvam vidhithvA athimruthyu mEthi (understands Him and crosses the ocean of worldly life), ‘AnandhO brahmEthi vyajAnAth’ (understand it is brahmam that is the Anandham), ‘pathim viSvasyA AthmESvaram’ (To himself Isvaran is the lord (no body else));

githai-karappangadu-wrapper

Or, alternatively;

anRu – (when near the end of giving Sri bhagavath gIthA) – As arjunan asked in 2.7kArpaNya dhOshOpahathasvabhAva: pruchchAmi thvA dharmasammUdachEthA: | yachrEya: syAn nichchitham brUhi thanmE Sishyas thEham SAdhimAm thvAm prapannam ||’ (~please tell me what is good for me), krishNan advised him the means for getting mOksham, the list starting with karma yOgam, gyAna yOgam, bhathi yOgam, secret of His incarnations, purushOththama vidhyai, etc.

Then arjunan became very sad at that time (anRu), with the realization that these means are hard to do, would create bewilderment, would take a lot of time to give benefit, and also against the true nature of AthmA being subservient;  at that time; 

AraNachchol kadal koNda ON poruL kaNdu aLippa – in the ocean that is the collection of words of vEdhAntham, he saw and collected the most secret ones that are most distinguished like said in the vEdhas: ‘thasmAn nyAsa mEshAm thapasAm athiriktha mAhu:”, “vEdhAntha vigyAna sunischithArththA: san nyAsa yOgAth yathayaSSudhdha sathvA: | thE brahma lOkEthu parAnthakAlE parAmruthAthparimuchyanthi sarvE”, “nakarmaNAna prajayAdhanEna thyAgEnaigE amruthathva mAnaSa:”, ( ~ among the ones I said, nyAsam (SaraNAgathi) is supreme, those who fully possess tranquil quality follow this only; you would not get it through the karmas, yAgams, hOmams, etc., that you do) etc.,

aLippaand He gave the two SlOkas of ‘manmanA bhava mathbakththa:’, and ‘sarva dharmAn parithyajya’, for uplifting all sentient, and using the sadness of arjunan as excuse, He advised about prapaththi (SaraNAgathi), for saving everyone in the world.

pinnum – and in the latter time of kali yugam too,

kAsiniyOr – all the sentient in this world; kAsini -> earth.

idarin kaN veezhndhida – people had fallen in to the sadness of worldly affairs and reached its bottom; in dhvApara yugam it was one person that is arjunan who was having the trouble, but in kali yugam it is the people of the whole world who are having trouble, you see.  Due to not being able to tolerate this, because of his (emperumAnAr’s) loving kindness, he (emperumAnAr) –

thAnum avvoN poruL koNdu emperumAnAr also, made vyAkyAnam (commentary) for that commendable gIthA SAsthram, and using that meaning;

Or, approaching thirukkOshtiyUr nambi eighteen times and using what he gave as the ultimate secret, that is, the meaning of charama SlOkamusing that meaning;

avar pin padarum guNan – he enlightened those sentient in the world going after them up to and including bhadharIkASramam, he went after them and removed their sorrows of worldly affairs; emperumAnAr having such quality of kindness.

Or,

thAnumemperumAnAr also,

 

avvoN poruL koNdu – after going to thirukkOshtiyUr nambi eighteen times, nambi got a promise that it would be kept the most secret, and gave emperumAnAr the meanings of charama SlOkam; using the meanings of that SlOkam

avar pin padarum guNan – he himself went after all the people of the world, and gave all those meanings (of charama SlOkam) – he having such auspicious qualities of kindness, affection, generosity, etc.

em irAmAnusan thanhe who fully gave us such a divine body having such auspicious qualities – such emperumAnAr’s –

padi idhuvE – nature is this.  padi -> nature;

Same like said in “EthAvAnasya mahimA” – this is His greatness;

this is the greatness of our emperumAnAr.

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

adal koNda nEmiyAnnEmi – divine disc; like said in ‘nam mEl vinai kadivAn eppOdhum kai kazhalA nEmiyAn [periya thiruvanthAdhi – 86] (To remove our sins, emperumAn in whose hand the divine disc is ever present), He removes the karmas which are hurdles of noble ones who wish to enjoy emperumAn;

Ar uyir nAthan – nAthan – master; since He is the one holding that able divine disc, he is the master; nEmi is the sign of His para thathvam.

By nEmiyan it shows His ability to save us, and by nAthan it shows His responsibility of saving us due to our relationship with Him.

kaNdu aLippa – even the one who knows everything, He too had to look carefully and bring out the most important ones from the vEdhas;

gIthAchAryan sat under the feet of His disciple and gave him gIthA; gIthA bhAshya AchAryar went after the people of this earth and advised them till they accepted it.

– – – – –

Translation: raghurAm SrInivAsa dasan

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प्रमेय सारम् – तनियन्

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श्रीः
श्रीमते शटकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

प्रमेय सारम्                                                                                            श्लोक – १

प्रमेय सारम तनियन:

 नीङ्गमल एन्रुम निनैत्तुत तोलु मिंकल नीणिलत्तीर
पाङ्गाग नल्ल पिरमेय सारम परिन्दलिक्कुम
पूङ्गा वलम पोलिल सूल पुडै वालुम पुदुप्पुलि मण
आङ्गारमट्रे अरूलाल मामुनि अम पदमे!!!

अर्थ:

नीणिलत्तीर         : अरे! इस बड़े संसार के लोग!!!
एन्रुम नीङ्गमल    : किसी भी समय में उन्हें अलग नहीं करना
निनैत्तुत             :  निरन्तर सोचना
तोलु मिंकल         : और उनके प्रति विलम्ब करना
अम पदमे            : उनके सुन्दर चरण कमल
अरूलाल मामुनि  : जो श्रीदेवराज मुनि स्वामीजी है
आङ्गारमट्रे         : एक अभिमान रहित व्यक्ति (ज्ञान, धन और उच्च जाति जन्म) और वह जो
परिन्द                : अपनी कृपा के साथ आशिर्वाद दिया और
लिक्कुम             : हमें ग्रन्थ रूप में प्रदान किया
पिरमेय सारम     : “प्रमेय सारम” कहलाता है जो हमें तिरुमंत्र का तत्त्व देते है
पाङ्गाग             : लाभप्रद है
नल्ल                 : आत्मा के पोषण के लिये
मण                  : यह देवराज मुनि स्वामीजी कवि थे (मार्गदर्शक)
वालुम               : जो रहते थे
पुदुप्पुलि           : एक जगह जिसका नाम “पुधुप्पुली” जो घिरा हुआ था
पूङ्गा               : सुन्दर बागों से और
वलम पोलिल    : उपजाऊ बाग
सूल पुडै            : चारों ओर से
स्पष्टीकरण:

तनियन में पद “नीणिलत्तीर!!! अरूलाल मामुनि अम पदमे नीङ्गमल एन्रुम तोलुमिंकल!!!” होना चाहिये।  इसका अर्थ यह है कि इस तनियन के रचयिता सांसारिक लोगो को बुलाते है और उन्हें जाकर अरूलाल मामुनि के चरण कमलों में हमेशा दण्डवत करने को कहते है। यहाँ “एन्रुम” शब्द “नीङ्गमल” और “निनैत्तुत” से पहिले जोड़ना चाहिये। इसलिये यह पद “एन्रुम नीङ्गमल” का अर्थ “बिछड़े बिना या कभी नहीं जाना” और “एन्रुम निनैत्तुत” यानि “हमेशा इस विषय के बारें में विचार करना”। “प्रमाणम” शब्द विश्वसनिय / उययुक्त मूल है जिसके साथ कोई भी कुछ भी जान सकता है। प्रमाणम का अभिप्राय है प्रमेयम। प्रमेयम का तत्त्व प्रमेयसारम है।

प्रमाणम – मापदण्ड जो एक वस्तु से जाना जाता है
प्रमेय – वह जिसे मापा गया है / समझे
सारम – कठिन बात / तत्त्व
मानम / मेयम – तत्त्व
यहाँ प्रमाण तिरुमंत्र है। तिरुमंत्र का अर्थ प्रमेयम है। प्रमेयम का तत्त्व प्रमेयसारम। “नल्ला प्रमेयसारम” “नल्ला मरई” कहने के समान है जिसका अर्थ बिना दोष या दोषरहित।

पाङ्गाग: प्रमेयसारम ग्रन्थ बहुत सरल है जो इसे पढना चाहते है वह इसके सुन्दरता और सरलता में पकडे जाते है। तिरुमंत्र के तत्त्वों को इन १० पाशुरों में बहुत सुन्दरता से समझाया गया है। इसलिये इसे प्रमेयसारम कहा गया है।

परिन्दलिक्कुम: श्रीदेवराज मुनि स्वामीजी ने इस संसार के लोगो पर “प्रमेय सारम” नामक सुन्दर ग्रन्थ देकर कृपा कि है। उन्होंने सभी लोगों को आशीर्वाद दिया कि वह अपने सर्वश्रेष्ठ लक्ष्य के  तह तक पहूंच जाये। उनका श्रेष्ठ आशीर्वाद एक बहुत आसान संक्षेप ग्रन्थ रूप आ गया। उन्होने  अपने आचार्य श्रीरामानुजाचार्य कि आज्ञा का पालन किया जिन्होंने अपने शिष्यों को उन सब को जिन्हें इसमे रुचि है सर्वश्रेष्ठ अभिप्राय का प्रचार प्रसार करने को कहा ।

अरूलाल मामुनि: “मुनि” वह है जो हमेशा दूसरों कि भलाई के बारें में सोचता है। यह स्वभाव केवल मुनि में देखा जा सकता है और किसी व्यक्ति में नहीं। इसलिये यहाँ उन्हें “मामुनि” या विशेष मुनि कहकर सम्मानित किया है। ऐसे मामुनि  के लक्षण यह है कि वह अभिमान रहित होते है। उनमें पूर्णत: किसी भी अभिमान की दुर्लभता को “अंगाराम अर्रा” कहते है। इस तानियन के लेखक हमे ऐसे आचार्य के चरण कमलों पर दण्डवत करने को कहते है। वह व्यक्ति जब दण्डवत करता है तो उसे अपने मन में उसी तरह एक देह और परछाई के सम्बन्ध के समान मामुनि के चरण कमलों का ध्यान करना चाहिये। “अम पदमे” शब्द में दूसरा दर्जा जो समाप्त हुआ वह गुप्त है। वह टोल्काप्पिया व्याख्यान का पालन करता है जी कहता है “ऐयुं कण्णुम अल्ला पोरुलवैं में उरुबु थोगा”।

अम पदमे: “अम” शब्द का अर्थ सुन्दर और “पदमे” सुन्दर चरण को दर्शाता है। चरण कि सुन्दरता यह है कि अपने किसी भी शिष्य को किसी भी समय में नहीं त्यागना। “अमपदमे” में समाप्त होने वाला शब्दांश “एकाराम” यह तथ्य समझाता है कि अगर हम श्री अरूलाल मामुनि स्वामीजी के चरण कमलों में आ जाये तो हमें भगवान के पास जाने कि कोई जरूरत नहीं है और यही तात्पर्य है।

पुदुप्पुलि: जगह जहाँ श्री अरूलाल मामुनि निवास करते थे।

मण: वह जो मार्गदर्शकों कि सेवा करते थे जो वेदों और शास्त्रों में निपुण थे। वह स्थान “पुदुप्पुलि” जो एक स्थान था सुन्दर बागों और उपजाऊ बाग से घिरा हुआ था। वह आगे और कहते है जिन्हें अधिक ज्ञान ग्रहण करना हो उनके लिये यह उत्तम स्थान है।

पुडै: चारों ओर से घिरा हुआ।

हे! इस महान संसार के लोगों!!! कृपया स्वामी अरूलाल मामुनी स्वामीजी के चरण कमलों कि शरण ले लो जो पुदुप्पुलि नामक ग्राम से है जो सुन्दर बागों और उपजाऊ बाग से घिरा हुआ है और वह जिन्होंने इस संसार को तिरुमंत्र का तत्त्व “प्रमेयसारम” नामक ग्रन्थ रूप में दिया।

इस कार्य कि शुरूवात होने के कारण – श्रीदेवराज मुनि स्वामीजी एक ऐसे व्यक्ति थे जो वेद लेख के गुप्त अर्थ को समझते थे। उन्हें उसमे बताये दूर के लक्ष्य को पहूंचने कि राह मालूम थी। उन्हें उसके सच्चे लक्ष्य (भगवान श्रीमन्नारायण और उनके भक्त कि खुशी) भी पता थी। वह सभी लोगों में आगे थे जिन्हें यह सत्य का पता था। वह ऐसे व्यक्ति थे जिन्हें इस संसार के सभी लोगों को इस अनगिनत जन्म मरण के चक्कर से मुक्त करने कि इच्छा थी। वह श्रीरामानुज स्वामीजी के शिष्य थे जिन्होने  ८० वर्ष तक उनकी सेवा कि। वह श्रीरामानुज स्वामीजी के तत्त्व (सच्चे विचार), हितम (उनका मतलब) और पुरुषार्थ (उनके फायदे) इन उपदेशों को सुनते और वह सभी के महत्त्व को सिखते। वह अपने आचार्य के शिक्षा को अपने रोजमर्रा के जीवन में पालन करते। तत्त्व भगवान है, हितम उनके पास पहूंचने कि राह और पुरुषार्थ उनके पास पहूंचने का लाभ। वह इन सब का मूल अर्थ समझते थे। इसे “थल स्पर्श ज्ञानम” कहते है। “थल” (तमिल में स्थलम यानि “भूमि” और स्पर्श यानि छुना)। एक व्यक्ति जो पानी में डुबकी लगाता है उसका शरीर नीचे चला जाता है, रेत को छुता है और किनारे पर आ जाता है। उसी तरह श्रीदेवराज मुनि स्वामीजी ऐसे व्यक्ति थे जिन्हें ज्ञान का अन्त पता था। यह एक कदम आगे बढ़कर इसे उनकी दिव्य दृष्टी को बताता है। सबसे पहिला कदम हमें भगवान को जानना है। अन्त में भगवान के भक्तों कि महिमा जानना। यह और कुछ नहीं भगवान के दासानुदास है। श्रीदेवराज मुनि स्वामीजी अपने सबसे उच्च योग्यता से और अपनी दया से हमें यह ग्रन्थ दिया “ज्ञान सारम” जिसके जरिये इस संसार के सांसारिक लोग जो जन्म मरण के चक्कर से दु:खी है वह भी मुक्त हो जाते है। ज्ञान सारम समाप्त होने के पश्चात उन्होंने प्रमेय सारम लिखा। वेद ऐसा है जिसे किसीने नहीं लिखा परन्तु वह चिरकाल से है। जैसे भगवान वैसे हीं वेदों का कोई अन्त नहीं है। इसलिये वेदों को “प्रमाण” कहा जाता है। वेदों का तत्त्व “तिरुमंत्र” में है जो “ॐ नमों नारायणाय” है (अष्टाक्षर मंत्र)। तिरुमंत्र का तत्त्व प्रमेय सारम में दिया गया है। इसलिये इस कार्य को “प्रमेय सारम” कहते है।

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యతిరాజ వింశతి

Published by:

శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

ramanujar-alwai

భవిష్యదాచార్యులు, ఆళ్వార్ తిరునగరి

mamunigal-srirangam

మణవాళ మహామునులు,శ్రీరంగం

e-book – https://1drv.ms/b/s!AiNzc-LF3uwygjUzfftL54KaEesD

ముందు మాట:

మన్నుయిర్కాళింగే మణవాళమామునియవన్
పొన్నడియాం చ్చెంగమల పోదుగళై-ఉన్ని
శిరత్తాలే తీండిల్ అమానువనం నమ్మై
కరత్తాలే తీండల్ కడన్

ఎందరో మహాచార్యులవతారము వలన పునీతమైన ఈ పుణ్యభూమిలో పూర్వాచార్య పరంపరగా ఈనాటికీ అందరిచే కొనియాడేబడే పరంపర మణవాళ మామునులతో సుసంపన్నమైనది. వారి తరవాత కూడా మహాచార్యులు ఎందరో అవతరించినప్పిటికీ, నంపెరుమాళ్ళనబడే శ్రీరంగనాధులే స్వయముగా శిష్యులుగా కూర్చుని తిరువాయ్ మొళికి ఈడు వ్యాఖ్యనమును విని,అచార్య కైంకర్యముగా తనియన్ చెప్పినందున మామునులతో ఆచార్య పరంపర సుసంపన్నమైనట్లు పెద్దలచే నిర్ణయించబడినది. తిరునావీరుడయపిరాన్ దాసర్ కుమారులుగా సాధారణ నామ సంవత్సరములో,సింహ మాసములో,మూలానక్షత్రయుక్త శుభదినములో వీరు ఆళ్వార్ తిరునగరిలో  అవతరించారు.తిరువాయిమొళి పిళ్ళై వీరి  ఆచార్యులు.

తిరువాయిమొళి పిళ్ళై ఒక రోజున ఉడయవర్ల గుణానుభవము  చేస్తూ,మాఱన్ అడి పణిందు ఉయ్ద రామానుశన్ అని పేర్కొన్న పలు ఫాశురాలను తలచుకుంటూ నమాళ్వార్ల మీద ఉడయవర్లకు ఉన్న భక్తి, అనురాగములకు పొంగి పోయి, ఉడయవర్లకు అక్కడ (ఆళ్వార్ తిరునగరి)విడిగా ఒక ఆలయము నిర్మిచాలని శిష్యులను ఆదేశించారు.

మామునులుకూడా ఉడయవర్ల మీద అపారమైన భక్తి కలిగి వుండి,అనేక కైంకర్యములను చేస్తూ వచ్చారు. ఉడయవర్ల మీద ఒక స్తొత్రమును విఙ్ఞాపనము చేయాలని ఆచార్యుల ఆఙ్ఞ అయినందున ఈ ‘యతిరాజ వింశతి ‘ని విఙ్ఞాపనము చేశారు. ఇందులోని మాధుర్యమును మొదలైన గుణ విశేషములను కోయిల్ అణ్ణా వరవరముని శతకములో చక్కగా వివరించారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil/

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యతిరాజ వింశతి (అవతారికా / అవతారిక)

Published by:

శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

yathirajar

అవతారికా

యెరుంబియప్ప తమ పూర్వ దినచర్యలో నిత్యానుష్టానమును వివరిస్తూ అభిగమము, ఉపాదానం, ఇజ్జా అనే మూడు విధానాలను తమ ఆచార్యుల పరముగా తెలియజేశారు. ఇక నాలుగవ అనుష్టానమిన స్వాధ్యాయమును ఆచార్య పరముగా అనుభవించాలని తలచారు. స్వాధ్యాయములో పూర్వాచార్య గ్రంధములను శిష్యులకుపదేశించుట అను విధానమును స్వీకరించారు. ‘వాక్యాలంకృతి వాక్యానాం వ్యాక్యాధారం ‘ (ఉత్త దినచర్య-1) అని చెప్పతలపెట్టి, కొత్త గ్రంధమును రచించుట ప్రారంభించి , ముందుగా, మణవాళ మామునుల ఆచార్య నిష్టకు ప్రతీకగా వారు తమ ఆచార్యులైన యతిరాజుల మీద రచించిన ‘ యతిరాజ వింశతిని ‘కి తనియన్ చెప్పి ఎరుంబియప్పా ఆచార్య నిష్టను చాటుకున్నారు.

పరమ పూజ్యులైన మణవాళ మామునులు ప్రపన్న జన కూఠస్తులైన (మొక్షమును పొందుటకు శ్రీమన్నరాయణుడే  ఉపాయమని,దానికై ప్రపత్తిని అనుష్టించే పెద్దలకు మూల పురుషులు ) నమ్మాళ్వార్లు మొదలైన పూర్వాచార్య పరంపర లభించినందుకు,తమ అచార్యులైన తిరువాయిమొళి పిళ్ళైచేత తాము ఉపదేశము పొందుట, మంత్రత్రయ సార రూపమైన శ్రీమద్రామానుజాచార్యులను మొక్షోపాయముగా,ఉపేయముగా విశ్వసించారు. వారి మీద తమకు గల అపారమైన భక్తి చేత,ఈ సంసారములో పడి కొట్టుకుంటున్న ప్రజలను ఉధ్ధరించగలవారగుటచేత, తమ కారుణ్య భావము వలన ‘ యతిరాజ వింశతిని ‘ రచింప తలపెట్టి ఈ పనికి అవరోధములు కలుగకుండా , సంపూర్తి అవటము కోసము యతిరాజ నమస్కార రూపముగా ఈ రెండు శ్లోకాలను చెప్పారు.

రహస్యమంత్రార్థముగా వెలసిన ఈ గ్రంధము రహస్యమంత్రములైన తిరు మంత్రము,ద్వయ మంత్రము ,చరమశ్లోకముల మొత్తము అక్షరముల సంఖ్య ఇరవై కాగా రహస్యమంత్రార్థముగా వెలసిన ఈ గ్రంధములోని శ్లోకాలు  అదే సంఖ్యలో అమరుట విశేషము.

తనియన్

యఃస్తుతిం యతిపతిప్రసాధినీం వ్యాజహార యతిరాజ వింశతిం |
తం ప్రపన్నజన చాతకాంభుదం నౌమి సౌమ్యవరయోగి పుంగవం ||

ప్రతి పదార్థము:

య@ = ఎవరైతే

యతిపతి ప్రసాధినీం = యతిరాజులైన ఉడయవర్లను అనుగ్రహింప చేశారో

యతిరాజ వింశతిం = ఆ యతిరాజుల విషయమై ఇరవై శ్లోకములను కలిగివుండుట వలన యతిరాజ వింశతి అనే పేరును కలిగి వున్న

స్తుతిం = స్తోత్రమును

వ్యాజహార = అనుగ్రహించారో

ప్రపన్నజన చాతకాంభుదం = ప్రపన్నజన జన కూఠస్తులకు చాతక పక్షి లాగా దాహమును తీర్చు మేఘము వంటి వాడైన

తం సౌమ్యవరయోగి పుంగవం = ఆ అళగియ మణవాళరన్న పేరును కలిగి వున్న ముని శ్రేష్టులను

నౌమి = స్తుతిస్తున్నాను

భావము:

ఈ తనియన్ ఎరుంబియప్పా అనుగ్రహించినది.  యతిపతిప్రసాదినీ – ఈ యతిరాజ వింశతిని అనుసంధానము చేయువారిని అనుగ్రహించకుండావుండలేని ఉడయవర్లు అన్న అర్థములో ప్రయోగింపబడినది.   ప్రపన్నజన చాతకాంబుదం –  చాతక పక్షి ప్రాణప్రదమైన కారుమేఘముల వంటి వారు.  ప్రపన్న జనులకు మొక్షమునొసగి రక్షించువారని అర్థము.  యోగిపుంగవ  – యోగులలో ఉత్తములైన మామునులు అని  భావము  .

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-thaniyan/

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thiruvAimozhi – 3.2.4 – sUzhchchi

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

Full series >> Third Centum >> Second decad

Previous pAsuram

antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Even your omnipresence which is for the protection of all, did not help me. You have to mercifully see that I attain you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr say “You have to appear in front of me and tell me the method by which I can attain divine feet of you, who pervades everywhere to protect all”.

Highlights from periyavAchchAn piLLai‘s introduction

In fourth pAsuram – AzhwAr says “Did I just miss out the opportunity during your incarnations? As said in SrI bhagavath gIthA 10.10 “dhadhAmi budhdhiyOgam tham” (I give them the intellect), even when you enter in my heart which is the source of the thought process, to help me, I have not reaped the benefit”.

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

Fourth pAsuram. emperumAn asks “Even if you missed the opportunity, when I myself descend (by assuming various incarnations) to wherever you are, unlike those incarnations that stay only for a specific period of time, when I am present as in-dwelling super soul in the hearts of even those who don’t like me, why don’t you be favourable towards such antharyAmi emperumAn and fulfill your desire?”, AzhwAr says “I missed out the opportunity in there too”.

pAsuram

sUzhchchi gyAnach chudaroLyAgi enRum
Ezhchchik kEdinRi engaNum niRaindha endhAy!
thAzhchchi maRRengu thavirndhu nin thALiNaik kIzh
vAzhchchi yAn sErum vagai aruLAy vandhE

Listen

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

sUzhchchi – surrounding (everything)
gyAnach chudar – having the rays of knowledge
oLiyAgi – being naturally self-effulgent
enRum – at all times
Ezhchchi – expansion
kEdu – contraction
inRi – not having
engaNum – everywhere
niRaindha – fully pervading
endhAy – Oh the lord who accepted me (like surrounding a town to capture a single person)!
maRRu – except (you)
engum – in all aspects
thAzhchchi – engagement in
thavirndhu – skipped
nin – your (apt)
thAL – (enjoyable) divine feet
iNai – two
kIzh – underneath
vAzhchchi – living such life (of being subservient to you)
yAn – I (who have not done this before)
sErum – attaining
vagai – method
vandhu – coming and standing (in front of me assuming a particular form)
aruLAy – mercifully tell me

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

Oh the lord who accepted me (like surrounding a town to capture a single person) by fully pervading everywhere, having a self-effulgent form which is surrounded by rays of knowledge which are neither expanding nor contracting! Coming and standing (in front of me, assuming a particular form), please mercifully tell me  (who has not done this before) the method of attaining your (apt) two (enjoyable) divine feet and living such life underneath them, after skipping engagement in all aspects except 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

  • sUzhchchi … – Since he catches the chEthanas (jIvAthmAs) by his vyApthi (pervading), it is called sUzhchchi (trick). Pervading everywhere, with well expanded radiant ray of knowledge. Here it (gyAnach chudaroLiyAgi engum Ezchchik kEdinRi engaNum niRaindha) is explaining both the svarUpam of bhagavAn which is the abode of knowledge and the knowledge itself. In bhagavAn’s case both svarUpa vyApthi (his true nature being pervaded everywhere) and gyAna vyApthi (his knowledge being pervaded everywhere, i.e., he is cognizant of everything) can be explained [In jIvAthmA’s case, the AthmA does not physically pervade everywhere, only its knowledge is spread over certain scope], since both are done for the sake of (helping) others.
  • enRum Ezhchchik kEdinRi – At all times, no expansion and contraction. There is no expansion/contraction based on karma (bondage). Ezhchchi – expansion. kEdu – contraction.
  • engaNum niRaindha – Is he pervading in a single spot? No. It is everywhere. kaN – place. As said in thiruvAimozhi 1.1.10 “idam thigazh poruLthoRum karandhu” (hiding in all places), at all places in all entities. Like an entity will be pervaded by its category (for example, a cow has the “quality of being a cow” throughout its body), bhagavAn completely pervades  everything.
  • endhAyAzhwAr considers his omnipresence is also for AzhwAr himself as it is seen in an army surrounding a whole town to catch a single person. Even after you enter my heart to protect me, I, being attached to worldly pleasures, escaped you.
  • thAzhchchi maRRu engum thavirndhu – Avoiding the disgrace that will be acquired by engaging in all aspects other than you. As said in thiruviruththam 95 “yAdhAnum paRRi” (holding on to anything), for me to be attracted, your absence is the only thing that is needed.
  • nin thAL iNaik kIzh vAzhchchi – Service at your apt, infinitely enjoyable lotus feet. You have to mercifully show a new path to me. Though the attachment is same in both (spiritual matters and worldly matters), AzhwAr says one as “thAzhchchi” (disgrace – worldly matters) and the other as “vAzhchchi” (glory – spiritual matters). Attachment to worldly matters is explained in “sarvam paravaSam dhukkam” (being subservient to others is sorrowful) and in manu smruthi 4.6 “sEvA Svavruththi:” (to serve others is inferior); attachment to spiritual matters is ordained in mUla samhithA “chAyAvA sathvam anugachchEth” (like a shadow following its owner). You have to mercifully explain me the ways to attain such glorious life for me who is born for such a life, yet have lost it so far.
  • vandhE – You cannot tell that without appearing in front of me; you have to come in front of me. You have to mercifully assume an incarnation specifically for me like you descended as SrI rAma, krishNa et al.

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

thiruvAimozhi – 3.2.3 – kollA mAkkOl

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

krishna-arjuna-dhuryodhana

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “You took birth as krishNa to accept those who missed out when you appeared as vAmana; I missed out that opportunity as well; you have to find the ways for such person (me) to reach you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who is capable of eliminating the enemies of your devotees, have to mercifully tell me a way through which I can reach you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. emperumAn asks AzhwAr “Since vAmanAvathAram happened in ancient times, and since you are after that time and have missed out the opportunity there, I descended as krishNa, and obeyed the words of pANdavas to protect the mangaLasUthram of a lady (the ornament which identifies a married woman); can you not come and take shelter there?” and AzhwAr replies “I missed out the opportunity there too”.

pAsuram

kollA mAkkOl kolai seydhu bhAradhap pOr
ellAch chEnaiyum iru nilaththaviththa endhAy
pollA Akkaiyin puNarvinai aRukkalaRA
sollAy yAn unnaich chArvadhOr sUzhchchiyE

Listen

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

kollA – tool which is not meant to kill
mA – that which drives a horse
kOl – stick with thorn

as said in “mayaivaithE nihathA:“, purely through his will,
kolai – killing
seydhu – done
bhAradhap pOr – in the mahAbhAratha yudhdham (battle)
ellAch chEnaiyum – all the armies (irrespective of them belonging to the enemies or pANdavas, those who are causing burden to the earth)
iru nilaththu – in the vast land (of dharmakshEthra – the righteous place of kurukshEthra)
aviththa – destroyed
endhAy – my swAmy (lord and master)!
pollA – that which causes disaster
Akkaiyin – with the body
puNarvinai – connection
aRukkal – (if I tried) to cut off
aRA – unable to do so;
yAn – me (who is caught in this)
unnai – you (who can eliminate my hurdles)
chArvadhu – to reach
Or – distinct
sUzhchchi – method
sollAy – please tell (like you explained to arjuna)

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

Oh my lord and master who destroyed all the armies (irrespective of them belonging to the enemies or pANdavas, those who are causing burden to the earth) in the mahAbhAratha yudhdham (battle) in the vast land (of dharmakshEthra – the righteous place of kurukshEthra) with the thorny stick (as said in “mayaivaithE nihathA:“, purely through his will) which is meant to drive the horse and not to kill! even if I tried to cut off the connection with the body I am unable to do so; (like you explained to arjuna,) please tell me (who is caught in this) a distinct method to reach you (who can eliminate my hurdles).

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

  • kollA – When krishNa was mercifully resting, dhuryOdhana and arjuna arrived there to request for his help; dhuryOdhana stayed at the side of krishNa’s divine head and arjuna stayed at the side of krishNa’s divine feet; when krishNa woke up, he asked “How are the kings?” [looking at arjuna]; dhuryOdhan says “I came first” and krishNa replies “It is alright that you came first; but I saw arjuna first [since he was standing at his divine feet]” as said in mahAbhAratham udhyOga parvam 6 “bhavAnabhigatha: pUrvamathra mE nAsthi samSaya:…” (I have not doubt that you came here first, but arjuna was seen by me first) and argues in favour of arjuna thus; then he enquires “what do you both need?” and both say “we need help for our battle”; hearing that, krishNa says “Alright; one of you can have my army; and the other can have me”; Like those who think the actions themselves will bear fruits [instead of knowing, bhagavAn who is pleased/pained by actions will give the results], dhuryOdhan chose to accept krishNa’s army and bhIshma, dhrONa et al condemned him for his mistake and instructed him to go back to krishNa and request him not to take up arms during the battle; he comes back and asks “you should not take up arms” and krishNa replies “Agreed. I won’t take up weapons”, and then uses his thorny stick which is used to drive the horse, to finish everyone [simply by driving around the horse].
  • bhAradhap pOr – in the battle of mahAbhAratha
  • ellAch chEnaiyum – In both the armies, there were many evil persons. He finished all of them except a few here (pANdavas) and a very few there (aSwaththAmA, krupAchArya et al).
  • iru nilaththu – the place where the battle happened was such a holy site that even if those who lost their lives did not have anything good in them, they would still reach heaven for their valour.
  • aviththa – dampened. When bhIshma et al came like forest fire to attack, he dampened them like a dark-cloud pouring heavy rain. His arrival is explained in periyAzhwAr thirumozhi 3.4.1 as “mazhaikolO varuginRadhu” (is it rain that is coming?).
  • endhAyAzhwAr feels that whatever help done for pANdavas back then is like help done to AzhwAr himself.
  • pollA Akkai … – This (body) is not as cool as those dhuryOdhana et al who were killed by you [it is more cruel than them]. While it looks like it is favourable, in reality it is dangerous. It will create enjoyableness in it and will thus conceal the enjoyableness of bhagavAn. When some one has many blemishes, the learned elders would consider him as downtrodden and give up on him. Similarly, AzhwAr considers all the blemishes of the body and says “pollA Akkai” (disastrous body). The sins sins that are combined with each other, that caused this body. puNarvinai means the connection with such a body.
  • aRukkalaRA – it will repeatedly reappear like rAvaNa’s head [everytime SrI rAma knocked off rAvaNa’s head, it will grow again due to the mystical power rAvaNa had; similarly the karmas are not easy to eliminate].
  • sollAy – You should mercifully tell me a method through which I can eliminate these karmas and reach you. If I know that method, I will try to escape [and be bound still in this material realm]. So, you have to find a method which I won’t know. But you also have to tell me [so, I am pacified that I will escape].
  • yAn – Like some one who is held in prison, me who is tied in this material realm.
  • unnai – You who is enjoyed by the nithyasUris in the special abode of SrIvaikuNtam.
  • chArvadhOr sUzhchchiyE – Tell me a method to reach you. i.e., mercifully saying as in SrI bhagavath gIthA 18.66 “sarvapApEbhyO mOkshayishyAmi” (I will make you relieved of all sins).

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

Arththi prabandham – 17

Published by:

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ramanuja showing paramapadham

Introduction

In the previous pAsuram, maNavALa mAmunigaL requested sri rAmAnuja to give him a date when he would reach the latter. maNavALa mAmunigaL thinks that this might have triggered a thought in SrI rAmAnuja’s mind and he might have had a thought in his mind. The thought is that “hey! maNavALa mAmunigaL. Whenever your mortal body falls on this earth, you will reach me, as per the phrase “maraNamAnAl (thiruvAimozhi 9.10.5). You will eventually be liberated and reach the eternal abode of SrIman nArAyaNan, namely paramapadham”. maNavALa mAmunigaL puts a question back to SrI rAmAnuja as to what is the cause of this delay. Why should he wait till his mortal body falls at the time of death. Why can’t this be expedited right away? This is the crux of this pAsuram.

pAsuram 17
pollAngu anaiththum podhindhu koNdu nanmaiyil onRu
illA enakkum ethirAsA – nallArgaL
naNNum thirunAttai nAn tharuvEn enRa nI
thaNNenRu irukkiradhu endhAn?

Listen


Word-by-Word Meanings
anaiththum – (I am a person with) all possible
pollAngu – bad deeds in the words
podhindhu koNdu – that are etched in me strongly.
onRu illA – (I do not have) an iota of
nanmaiyil – good deed in me.
ethirAsA – Oh! emperumAnArE!
enakkum – Even for such a person like me
nAn tharuvEn enRa nI – You had told me that you will bless me
thirunAttai – paramapadham which is
naNNum – a place that is worthy to be reached by
nallArgaL – people with good character.
thaNNenRu irukkiradhu endhAn? – What is the cause of the delay in blessing me? (the inner meaning is that maNavALa mAmunigaL who does not have any place to go and who has nothing with him, yearns to go to paramapadham as quickly as possible with sri rAmAnuja’s blessings)

Simple Translation

maNavALa mAmunigaL says “I am a person full of bad deeds with not even an iota of good character in me. But SrI rAmAnuja had assured me of paramapadham to even such a lowly person like me. Oh SrI rAmAnuja!!! You had told me that you will bless me with paramapadham. Having said so, what is the cause of your delay?”

Explanation

maNavALa mAmunigaL describes himself in the first half of this pAsuram. He says that he is a very low person with nothing good about him as revealed by the phrases “nIsanEn niRai onRumilEn (thiruvAimozhi 3.3.4)” and “akruthasUkrutha:” He is a person who is full of qualities that are directly contradictory to the uplifting and liberation of a soul. In addition to that, he is a person who had literally no good character or anything that refines his soul for the better. He is a person who is always engaged in all those activities that are condemned by the ancestors and does them repeatedly. “prApyam archipadhAsathbis thath vishNOr paramampadham” is a phrase that describes paramapadham as a place that is desired by the elite people who are full of good deeds and character in them. maNavALa mAmunigaL says “Oh! emperumAnArE! You assured me that you shall grant paramapadham even to such a low person like me. You said those words realizing the relationship between us. However, I am unable to understand why is the delay in granting it? Are you thinking in your mind that I might have gone to someone else thinking they might protect me? Are you thinking that, on my own effort, I can follow other routes laid by SrIman nArAyaNan to reach him in his eternal abode of paramapadham? Oh emperumAnArE! neither do I know anyone except you nor do I know any means apart from you. I do not have anything in me and I have no other place to go apart from your lotus feet. Hence, I request you to kindly grant me mOksham as soon as possible”.

adiyEn santhAna rAmAnuja dAsan

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thiruvAimozhi – 3.2.2 – vanmA vaiyam

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

alagar-vamanaazhagar emperumAn – vAmanAvathAram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr calls out for emperumAn saying “I escaped from having your divine feet on my head when you touched everyone’s head without discriminating land/water; in such case, when will I reach your divine feet?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “You came to  take alms like a mendicant and won over the universe completely; when will I reach your exalted divine feet?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. emperumAn says “If you are not coming to my place with your body and unite with me, when I assumed the form of vAmana and stood in front of mahAbali; why did you not approach me there?”, AzhwAr replies “I missed that opportunity also”.

pAsuram

vanmA vaiyam aLandha em vAmanA! nin
panmA mAyap piRaviyil padiginRa yAn
thonmA valvinaith thodargaLai mudhalarindhu
nin mA thAL sErndhu niRpadhu engyAnRukolO

Listen

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

val – being tight due to firmness
mA – vast
vaiyam – world
aLandha – measured (with your tender divine feet)
em – made me exist fully for him by such act
vAmanA – Oh vAmana!
nin – for your sport
pal – variegated (due to the qualities and resulting forms)
mA – very difficult to cross over
mAyam – in prakruthi (material realm) which is amazing
pal piRaviyil – many different forms (such as dhEva, manushya etc)
padiginRa – living in a well fitting manner
yAn – I
thol  – since time immemorial
mA – countless
val – difficult to eradicate
vinai – sins
thodargaLai – chains
mudhal – with their cause
arindhu – cut them off
nin – your (who is apt to be attained)
mA – having great glories (that are to be attained)
thAL – divine feet
sErndhu – reach
niRpathu – stay there firmly (without moving away)
engyAnRu kol – when will that be?

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

Oh vAmana who measured (with your tender divine feet) the tight (due to firmness) and vast world and made me exist for you fully by that act! I am living in a well fitting manner assuming many  different forms (such as dhEva, manushya etc) in prakruthi (material realm) which is amazing, that is variegated (due to the qualities and resulting forms), is very difficult to cross over and that which exists for your sport. When will I cut off the countless chains of sins that are difficult to eradicate and that exist since time immemorial, reach your (who is apt to be attained) divine feet that are having great glories (that are to be attained) and stay there firmly (without moving away)?

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

  • vanmA vaiyam aLandha – This world [people of world] was so hard that even when he himself came and manifested his beautiful form, it did not feel any emotion. It did not even have the tenderness of mahAbali who is born in demoniac clan. He did not heed to the advice of SukrAchArya et al [to ignore vAmana]. It is also explained as – due to the righteousness of mahAbali, the world was difficult to be measured at that time. Another explanation – He measured the world which had harsh forests and mountainous terrains with his tender divine feet which are touched by the most tender SrI mahAlakshmi and bhUdhEvi with utmost care. Here vanmai (hardness) is explained as the hard nature of the heart of materialistic people, the hard nature of earth and the “hard to enter” nature of the world that was due to being protected by mahAbali’s strong shoulders.
  • em vAmanAAzhwAr considers vAmanAvathAram is for AzhwAr himself and not for indhra who lost his kingdom.
  • nin – What was said by bhagavAn in SrI bhagavath gIthA 7.14 “mama mAyA dhurathyayA” (this material realm which is mine is difficult to cross over) has become true in my case.
  • pal mA mAyammAyam means mUlaprakruthi (primordial matter). Here variegated nature is – the resulting variegated forms is applied on the primordial matter which is the cause for the same. Alternatively, it can be explained as – since prakruthi is the abode of three types of guNas (sathva, rajas, thamas), due to this difference in qualities, it can be explained as variegated.
  • pal piRaviyil – Due to the connection of prakruthi (matter), AthmA assumes many different births.

In such births,

  • padiginRa – being submerged completely. AzhwAr is saying “padiginRa” (fitting well) instead of “vizhuginRa” (falling into) because, the AthmA is happily living in these births without any discomfort. Due to padiginRa being in present tense, it implies that the AthmA is submerging (like in a ocean without hitting the bottom).
  • yAn – me who is roaming in this material realm
  • thol mA val vinai – the sins that have been present since the presence of AthmA (thol – without a beginning), inexhaustible even if the results of the sins are experienced (mA – great), very strong such that even if bhagavAn is to eradicate them, he needs to position himself firmly and eradicate them (val – strong) – eliminating such sins that are together, along with the traces.
  • thodar – chain
  • nin mA thAL sErththu – attaining your divine feet that are most apt to be attained and are infinitely enjoyable.
  • niRpadhu – The nithya samsAri (one who has been eternally bound in this material realm) surrendering unto bhagavAn is like placing heavy object on a leaf [that was used to eat, considered impure] so that it does not fly [and spread its impurity]. This is explained in thaiththiriya upanishath “atha sO ‘bhayangathO bhavathi” (thus [by being firm in bhagavAn], he reaches the fearless state).
  • niRpadhu engyAnRu kolO – Let it be this day [ennAL (which day) is considered as innAL (this day)] . As said in SrI rAmAyaNam ayOdhyA kANdam 24.37 “apIdhAnIm sa kAla: syAth” (kausalyA tells SrI rAma – let the day when I see you be this day). Alternatively, it is considered as a question – “which day will I firmly stay at your lotus feet?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 1 – kAvalil pulanai vaiththu – Part 1

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thondaradippodiazhwar-yama

avathArikai (Introduction)

We (the jIvAthmAs) have been under yamadharmarAja’s control because of the sins that we have committed and are committing. Reciting emperumAn’s  divine names will deliver us from these sins and thus from yamadharmarAja. Hence these divine names purify us. Also, reciting his divine names gives the person who recites it, a special status, such as belonging to a regal heritage (in other words, the person who recites it will be held in high esteem).

pAsuram

காவலில் புலனை வைத்துக் கழிதன்னைக் கடக்கப் பாய்ந்து
நாவலிட்டு உழி தருகின்றோம் நமன்தமர் தலைகள் மீதே
மூவுலகு உண்டு உமிழ்ந்த முதல்வ நின் நாமம் கற்ற
ஆவலிப்பு உடைமை கண்டாய் அரங்கமா நகருளானே

kAvalil pulanai vaiththuk kalithannaik kadakkap pAyndhu
nAvalittu uzhi tharuginROm namanthamar thalaigaL mIdhE
mUvulagu uNdu umizhndha mudhalva nin nAmam kaRRa
Avalippu udaimai kaNdAy arngamA nagaruLAnE

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Word-by-word meanings

mU ulagu – all the worlds
uNdu – (during  the time of deluge or annihilation) keeping in the stomach (and protecting)
umizhndha – (later) brought them out
mudhalva – the entity responsible for the creation of universe
nin nAmam kaRRa – by learning (through AchAryan) your divine names
Avalippu udaimai – due to the sense of pride (of learning the divine names)
pulanai – the five sensory perceptions (seeing, hearing, feeling, smelling and eating)
kAval il vaiththu – letting the senses wander about without securing them firmly

despite that
kali thannai – all the masses of sins
kadakkap pAyndhu –  get rid off, with all traces
nAvalittu – with a victorious war-cry
naman thamar thalaigaL mIdhE – both atop yama (dhEvathA or demi-god for justice and righteousness) and his  followers
uzhi tharuginROm kaNdAy – we keep walking, see for yourself

vyAkhyAnam (Commentary)

kAvalil pulanai vaiththu – keeping the sensory perceptions free from any control (allowing them to roam around freely without any inhibitions). There are certain disadvantages to this. It will not help in any way in reaping the advantage stated later in the pAsuram (of walking atop yamadharmararAjA’s and his followers’ heads). It will also make the person (who has no control over his senses) to behave like an animal (nrupaSu – an animal in the form of human being). Animals do not have any control over their senses; human beings are expected to have control. But if a person lets his senses loose, he will not be different from an animal. Such a person will not follow what the SAsthras have ordained us to do – do what is permitted and refrain from doing, what is prohibited. How then did such a chEthanan (a jIvAthmA) get the power to walk atop yamadharmarAja? It is the prowess of emperumAn’s thirunAmam (divine names) alone which can elevate the jIvAthmA by removing his dhOshas (faults) and providing him the required resource to walk atop yamadharmarAja.

When a person is stung (or bitten) by a poisonous janthu (creature like a scorpion or snake), there are several restrictions imposed on him to negate the effect of poison. He cannot have oil bath or he cannot eat certain types of foodstuff or he cannot sleep. But if an expert in providing antidote to such poisons tells the person bitten that he need not observe any of these restrictions and that he can lead a normal life, but that his medicine will still be effective, will it not be wondrous? In the same way, reciting the divine names of emperumAn will provide succour to a samsAri bitten by the poison of samsAram.

vaiththu” (kAvalil pulanai vaiththu) – it is not that the jIvAthmA had allowed the senses to wander  without his knowledge; here it means that knowingly he had allowed his senses to do so and indulge in wrongful acts.

kAvalil – “kAval illAdhapadi” – without any control: will this meaning be appropriate when it should really be taken as “keeping the senses under control”? Experts in language will confirm that the meaning – without any control – is superior to the meaning – with control. This is so, because it is like the expert in antidote to poison saying that the person bitten need not follow any restrictions. If restrictions are imposed, it is a normal case. Only when restrictions are withdrawn, will it translate into a superior treatment. It is the same way here.

Now we can consider the meaning of the same phrase (kAvalil pulanai vaiththu) with the second meaning for “kAvalil” – i.e. keeping the senses under control. In this case, this act (of keeping the senses under control) becomes the fruit (end result) of reciting emperumAn’s divine names. This is like the situation in a kingdom when there is no king and everyone breaks the law. When a new king takes over, all the wrong doers are brought under control. Here (in the case of the pAsuram), the divine names are like the new king, the senses are the wrong doers and keeping under control is taking the wrong doers inside the prison cell and correcting their behaviour. A third meaning to this term is that the senses which were wandering in all the improper entities were made to focus on the proper (ordained) entity – emperumAn’s thirumEni (physical form of bhagavAn). This was made possible by reciting his divine names. The vyAkhyAthA (commentator) raises a doubt here – is this possible? And, he himself gives the explanation that this had indeed happened in SrI rAmAyaNam, wherein it is stated that SrI rAma had the ability to conquer the sight and mind of those who laid their eyes on him (dhrushta chiththAya apahAriNam).

kali thannaik kadakkap pAyndhu – Getting rid of all the sins (kali) which are the basis for inability to keep senses under control, with all traces. The term “thannai” would appear to give a special emphasis to kali. The reason for this is – it (kali) is the cause for jIvAthmA getting engaged with worldly matters of enjoyment. After death, it is the cause for suffering in hell. It is also the cause for jIvAthmA for not only not getting engaged with emperumAn, but also showing hatred towards him and it is also the cause for believing that (physical) body is AthmA (dhEhAbhimAnam). It is also the cause for various other wrongful acts of a jIvAthmA. Another explanation given is that the term “thannai” denotes an enemy who was controlling me and ordaining me all along and now I have won over him and to emphasise that, this word has been used.

kadakka – to cross over. To what extent was it crossed over? vyAkhyAthA says that it was to such an extent that all contact with samsAram (materialistic realm) was cut off (making the person like a nithyasUri, as only nithyasUris are the AthmAs who do not have any contact with samsAram). Earlier two meanings were given for kali – one as a collection of sins and another, as an enemy. Now kali is considered as time (period). For this, the meaning of crossing over is that the person is now in krutha yugam (the first yugam) and does not have any connection with kali yugam [he is far removed from kali and hence will not be affected by it].

pAyndhu – How was it (kali) crossed over? Just like thiruvadi (hanuman) crossed the ocean to reach lankA by flying over it, without touching it any way, AzhwAr crossed the ocean of sins without touching any part of it.

“nin nAmam kaRRa” – the fact remains that he had got the power to oppose yama and his followers only because he had learned the divine names of emperumAn. Why then does he state here that he had crossed over the ocean of sins on his own effort? This is because of the nature of the divine names. Despite doing so much, the divine names will stand aside and not take any credit for carrying out the tasks. This is similar to what is usually referred to by our pUrvAchAryars as “irAmadam UttuvAraippOlE” [a son fought with his mother and told her that he will not stay with her anymore and went to a free shelter in the area. At nightfall, the mother knows that her son will be hungry and that he will not get any food in the shelter. She takes food for him, but instead of giving it to him directly, for fear of rejection, she hands the food to the owner of the shelter to feed her son. Hiding herself from the sight of her son, she sees her son eating the food and feels satisfied]. Another explanation is that since the benefit of learning the divine names is his, it is not inappropriate to say that he had crossed over the ocean of sins. Moreover, we should remember that he is still in this realm (samsAram) only, with his body. But he feels as if he has already left this realm and gone to SrIvaikuNtam. That is so because of the special affection that emperumAn has for him.

nAvalittu uzhi tharuginROm – “nAvalO nAval” and “aRaiyO aRai” are slogans raised by the victorious warriors in a war. Here AzhwAr, who was earlier scared of the name yama, with the backing of having learned the divine names, now has the courage to call yama and his consort, and tell them that he is going to walk on top of their heads. yama is the dhEvathA (demigod) who gives punishment for those who have indulged in sins in samsAram. But he is powerless in front of emperumAn’s divine names. This is similar to the situation in kishkinthA where sugrIva, earlier afraid of his elder brother vAli, now goes to his palace and calls him for a fight after befriending SrI rAma. There it was the strength of the bearer of the name (emperumAn). Here it is the strength of the name itself.

uzhitharuginROm – he walks regally in front of yama and his dear ones, without any fear. He tells yama to bring the account book which he maintains (written by yama’s assistant, chithraguptha) for jotting the sins of samsAris so that he can tear them off, with the strength bestowed on him by emperumAn’s divine names. Instead of saying in the singular number (tharuginREn), why is AzhwAr saying it in plural? (tharuginROm). One explanation is that he grows in size as he learns the divine names and since he has become huge now, he feels that he is equivalent to many persons. Another explanation is that he teaches the importance of learning the divine names of emperumAn to others and these people now leave behind their hatred for emperumAn and join him. It was only one hanuman who crossed the ocean in search of sIthAp pirAtti and waged a mini-war in lankA. But all the monkeys in his group felt that they had themselves engaged in the mini-war and hence destroyed the wonderful garden (madhuvanam) of sugrIva out of great joy when they returned to kishkinthA. It is similar to that, here, with only thoNdaradippodi AzhwAr walking atop yama and each of his followers feeling that he himself accomplished this task. It is similar to one person getting to know the king of the land and that person’s relatives enjoying that benefit.

naman thamar thalaigaL mIdhE – Since AzhwAr has got many others to come with him, he feels that one head alone will not be enough for so many people to walk on and hence calls yama’s supporters too. When people in this world commit sins, they will name their children after yama and his assistant chithraguptha and offer salutations to them so that the real yama will be pleased. But now, having learned the divine names, AzhwAr feels that he can very well keep his foot on their heads. However, yama would feel that the purpose of being given a head is to keep it at the feet of one who has learned the divine names of emperumAn. This may sound strange. Is there any pramANam (proof) for this?

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

adiyEn krishNa ramanuja dasan

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Arththi Prabandham – 16

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

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emperumAnAr_thiruvadi_to_a_dumbSrI rAmAnuja blessing a mute devotee by showing him his lotus feet

Introduction

In the previous pAsuram, maNavALa mAmunigaL  concluded that he does not have any iota of love / devotion in his heart towards SrI rAmAnuja. In this pAsuram, he assumes that SrI rAmAnuja asks him a question. The imaginary question that SrI rAmAnuja asks maNavALa mAmunigaL is “Oh maNavALa mAmunigaL!!! You said that you do not have any love or devotion towards me. That is fine. Do you at least have the hatred towards other worldly stuff? Have you stayed out from those mundane activities that hinder your spiritual journey?” maNavALa mAmunigaL replies, “No. adiyEn has not refrained from worldly stuff. Nor does adiyEn have any iota of pure love and devotion towards you. Oh SrI rAmAnuja! Your lotus feet takes one’s blemishes and treats them as luxuries. adiyEn  is not sure when will adiyEn reach the great lotus feet of yours. Only you know that and only you can let me know the day when adiyen will reach you”.

pAsuram 16

AgAdhadhu IdhenRu aRindhum piRarkku uraiththum
AgAdhadhE seyvan AdhalAl mOkAnthan enRU
ninaiththu ennai igazhEl ethirAsA
enRu unnadi sErvan yAn

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Word-by-Word Meanings

aRindhum – I (maNavALa mAmunigaL) clearly knew
IdhenRu – that the list of things that
AgAdhadhu – the AchAryas (gurus) described as “those to be discarded”
piRarkku uraiththum – not stopping with that, I advised others about it
AgAdhadhE seyvan – (On the contrary, though I proscribed others to indulge things that are not advocated by our gurus) I continued to do those religiously.
AdhalAl – Hence
igazhEl – Please do not condemn / discard
ennai – me
enRU – by
ninaiththu – thinking and dismissing me as a
mOkAnthan – one who is succumbed to lust
ethirAsA – Oh emperumAnArE!!!
enRu – When will
yAn – I
sErvan – reach
un – your
adi – lotus feet

Simple Translation

In the earlier pAsuram, maNavALa mAmunigaL felt bad that he did not have any love towards SrI rAmAnuja. In this pAsuram, he feels bad because he does not have hate towards other worldly stuff. He is neither here nor there, that confounds him and makes him plead SrI rAmAnuja to take his innumerable shortcomings (blemishes) and regard them as blessings. He concludes by saying that only SrI rAmAnuja’s lotus feet can protect such a person like him and that only SrI rAmAnuja can tell a date when he would reach him.

Explanation:

maNavALa mAmunigaL says “Oh SrI rAmAnuja! I clearly know all that our ancestors have prescribed us to do. I knew them so well that I even advised others to not do things that are not told in our scriptures. I told others that they should completely renounce all those activities that are condemnable by our AchAryas. However, when it came to my case, what I did was strange. I continued to to all those activities daily. All those activities that our AchAryas have told us to discard, all those very same activities that I asked others to not do it, I was indulged in them religiously. Hence, what I preach and what I practice are not same. Oh emperumAnArE! Please do not dismiss me as a person who has fallen on this mystic tangle of lust. I do not know when will I reach you, as per nammAzhvAr’s words “en nAL yAn unnai ini vandhu kUduvan(thiruvAimozhi 3.2.1). Will I lose the opportunity to reach you forever? I, who is being succumbed to the alluring yet evil lust, is full of ignorance. I do not know when will reach you. Only you, the all-knowing, have the power to know that day. Can you let me know of the day?”

adiyEn santhAna rAmAnuja dAsan

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