Daily Archives: August 17, 2016

आर्ति प्रबंधं

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श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:


श्री रामानुज- श्रीरंगम

ap2मणवाळ मामुनिगळ – श्रीरंगम

श्री मणवाळ मामुनि हमारे सत सम्प्रदाय के प्रति अपने यशस्वी साहित्यिक अभिदान की आरंभ, आळ्वारतिरुनगरी के भविष्यदाचार्य सन्निधि में कैंकर्य करते समय, श्री रामानुज के यश पर संस्कृत में यतिराज विम्षति नामक प्रबंध, किये। ये मन मोहक २० श्लोक, यतिराज (श्री रामानुज – यतियों के राजा) पर मणवाळ मामुनि के संपूर्ण निर्भरता को दिखाती हैं।

अपने जीवन के अंतिम समय में, श्रीरंगम में निवासित श्री मणवाळ मामुनि हमारे सत सम्प्रदाय को पुनरुज्जीवित, पुनर निर्माण कर, अकल्पनीय उंच्चाई तक ले गए। उस समय हमारे सम्प्रदाय के प्रति अपने यशस्वी साहित्यिक अभिदान की पूर्ती, फिर श्री रामानुज के यश पर तमिळ में एक सुंदर ग्रंथ आर्ति  प्रबंध के सात किए। वैसे ही ये मन मोहक ६० श्लोक भी, श्री रामानुज पर श्री मणवाळ मामुनि की संपूर्ण निभर्रता को प्रकट करतीं हैं। इस प्रबंध में वे स्पष्ट स्तापिथ करतें हैं, की केवल श्री रामानुज के चरण कमल ही हम श्री वैष्णवों की आश्रय हैं और उन्कि संबंध ही इस संसार में हमारी जीवन रेखा हैं।

श्री रामानुज के प्रति यह दृढ़ प्रेम और निर्भरता के कारण ही श्री मणवाळ मामुनि, यतीन्द्र प्रवणर (यतींद्र जो रामानुज हैं, उन्के प्रति प्रेम और भक्ति के अवतार) के नाम से प्रसिद्ध हैं।

ap3पिळ्ळै लोकं जीयर

इन दिव्य श्लोकों के हिंदी अनुवाद देखेंगे। यह अनुवाद, पिळ्ळै लोकं जीयर के विस्तृत टिप्पणी पर आधारित हैं।

– अडियेन प्रीती रामानुज दासि

आधार:  http://divyaprabandham.koyil.org/index.php/2016/05/arththi-prabandham/

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rAmAnusa nURRanthAdhi – 44

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

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<< previous (surakkum thiruvum uNarvum)

Introduction (given by maNavALa mAmunigaL)

Since no one turned up even after advising in this way, amudhanAr is in vain about their state. Due to the love that came in him because of emperumAnAr accepting him, he is looking at the worldly people and addressing them: say the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, without looking at their presence or absence of qualification, he  advised them about the most distinguished means, but they did not involve in it but were having doubt of what the true goal is; rAmAnujar has fully researched and understood the dhivya prabandhams that is full of good words of advice, which is matchless, distinguished, and includes iyal (prose), isai (poetry/songs), nAtakam (combination of iyal, isai; conversational), etc.,; and also he is well versed in the the four vEdhas, and in the unlimited materials of dharma SAsthram; and is worshiped by the noble ones – amudhanAr feels sad that the worldly people went away without learning the divine name rAmAnujar.

sollAr thamizh oru mUnRum surudhigaL nAngum ellai
illA aRa neRi yAvum therindhavan eNNarum seer
nallAr paravum irAmAnusan thirunAmam nambik
kallAr agaladiththOr edhu pERu enRu kAmipparE              44


Word by word meaning (given by maNavALa mAmunigaL)

agalidaththOr – Those who are in this wide and huge world
kAmippar – love to know
pERu edhu enRu – what is the true goal; (but)
therindhavan – (emperumAnAr) who has researched every bit about,
sol Ar – (the prabandhams that are) brimming with wise words
oru ­– the matchless ones
mUnRu thamizhum – in thamizh that is of three categories of iyal (prose), isai (poetry/songs), nAtakam (conversational);
surudhikaL nAngum – and abut four vEdhas that are rig, etc.
ellai illA – and about limitless
aRa neRi yAvum – ones in the path of dharma,
seer –  (he having) auspicious qualities
eNNarum– which are impossible to completely count;
nallAr – all noble ones
paravum – praise him due to their overflowing love,
irAmAnusan thiru nAmam – being such divine name. emperumAnAr,
kallAr – (the worldly people) are not learning that name and follow
nambi – by having faith in the words I said.
Oh! what is this cruelty of their state, is his thought.
‘eNNarum seer’ can also be taken as adjective for the noble ones.
‘nambi’ – also taken as ‘interested’.


agalidaththOr – This great earth that is called ananthA (huge which cannot be comprehended), and vipulA– the sentient who are living in this earth;

edhu pERu enRu kAmippar I could not tolerate their loss and so I went past the words of SAsthram that said ‘manthram yathnEna gopayEth’ (protect/nurture the manthram with great efforts (in specific posture/cleanliness, and so on)), and advised the the easiest and which can be recited easily as said in ‘gurOr nAma sadhA japEth’ (recite guru’s divine name at all times (easier to do than nurturing manthrams)) that goes with the true nature of AthmA of enjoying the taste of being subservient up to the devotees, that is the four-syllable divine name; but they, instead of following that, losing their sense, they look here are there for some thing to surrender to, and with that interest they spend their time in waste;  Oh! the cruelty of their prArabhdha karmA (effects of sins that have started to influence in this birth) has made them be like this – saying so, amudhanAr is sad for them

But those who teach dull minds would be kind and teach them again so that they would comprehend it; don’t you also have to do that?

As said in ‘yachcha kimchith jagathsarvam dhruSyathE SrUyathEbivA | antharbahiScha thathsarvam vyApya nArAyaNasthitha:’,  (~ Whatever small it may be that are heard and seen – emperumAn is present in all of them, is nArAyaNan), and ‘eN perukkannalaththu oN poruL eeRila, vaN pugazh nAraNan thiN kazhal sErE [thiruvAimozhi – 1.2.10]’, where it advised about the divine name through its greatness, he too is talking about this divine name through explaining its greatness :-

sollAr thamizh oru mUnRum – As said in ‘seerth thodai Ayiram [thiruvAimozhi – 1.2.11]’, and ‘SatakOpa vAngmayam [thiruvAimozhi – thaniyan]’ (filled with nammAzhvAr‘s divine words), it is filled with words that are soft/pleasing, and which show the meanings of the truth/existence – that is thiruvAimozhi;  ‘oru’ (one/great one/unique) goes with the word previous  to it (thamizh)  based on ‘kAkAkshi nyAyam’ (literal:  sideways look of a crow using its only working eye);  that is, in this world and in vEdhas there is nothing equal in greatness to it (thiruvAimozhi);

mUnRum’ – the limitless other three thousand prabandhams that can be considered as three supports for thiruvAimozhi;  in this way, all the dhivya prabandhams divined by the ten AzhvArs; Or, ‘oru mUnRu’ is about nammAzhvAr’s other prabandhams – thiruviruththam, thiruvAsiriyam, and periya thiruvanthAdhi;

Or, sollAr thamizh oru mUnRu having great words, unlimited, three types of thamizh based on iyal (prose), isai (poetry/song), and nAtakam (conversational)

surudhigaL nAngum – unlike those that are not referenced, which are temporary, and which depend on some other source, the vEdhas are being as said in ‘‘vAchAvirUpa nithyayA’,  that is they have been and will be there forever, not created by anyone, being the ultimate reference, and which cannot be looked through in books but instead as said in ‘svAdhyaya: adhyE thavya:’, (should recite vEdhas regularly) it is being taught by AchAryas, which are repeated and recited and in this way one is able to learn it, and having the names as said in ‘richa: yajU(g)mshi sAmAni thathaiva adharvaNAnicha’, and so being of four categories, that are vEdhas; and,

ellai illA aRa neRi – being the ones that give meanings to such vEdhas, being countless,  endless ways of dharma;

yAvum therindhavan He being ‘vEdha mArga prathishtApana AchArya ubhaya vEdhAnthAcharyar’ (went in the path shown by vEdhas, as AchAryan he established it, and is expert in both the vEdhAnthams (samskrutham, and dhivya prabandhams)), and so he has analyzed all of this word by word;

eNNarum seer – Since emperumAnAr is an incarnation of bhagavAn (pArthasArathy), as said for emperumAn in ‘sankyAthum naivasakyanthE guNA:’ he is also being of infinite number of auspicious qualities, and as said in ‘nathasya eeSEkaSchana, thasya nAma mahadhyaSa:’, (there is no controller of Him, no one greater than Him, his greatness cannot be reduced) – even if emperumAn‘s greatness could somehow be limited, emperumAnAr’s greatness cannot be limited, you see!

Or,eNNarum seer is – adjective for the word ‘nallOr’. Then, as said in yathirAja vimSathi ‘vAchAmagOchara mahAguNa dhEsikAgrya kUrAdhinAtha’, that is, it is about those whose auspicious qualities cannot be counted, those like kUraththAzhvAn, piLLAn, embAr, and more.

emperumanar_with_sishyasnallAr paravum irAmAnusan

nallAr paravum – As noble ones said, as in ‘jayathi sakala vidhyA vAhinee janma saila’,(emperumAnAr wins everyone, gives us all the education the world) etc., and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)), etc., and  ‘vAzhi ethirAsan´ (long live emperumAnAr), etc., those noble ones also praise him as the outlet of their love for him –

irAmAnusan thirunAmam such divine name of emperumAnAr;  this divine name called ‘rAmAnusan’ –

nambik kallAr –  the worldly ones went away without understanding his greatness, or having faith, and reciting the manthram that is his divine name of four syllables; even though mahArAjar (sugreevan) is a monkey, after proving to him (His strength and ability by arrows through the trees, etc), he gained faith in emperumAn; but these who are born as humans who can distinguish between truth and non-truth, even after I showed them the proof about emperumAnAr taking me up, they went away without having faith; oh what cruel is their misfortune! , saying so, amudhanAr is sad for them.

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

sollAr thamizh oru mUnRumSince it is mother tongue, and since it is the kind thamizh from AzhvArs, the three categories of thamizh is being mentioned before the four categories of samskrithm. thirumangai AzhAr too said ‘senthiRaththa thamizhOsai vada sol Agi [thirunedunthANdakam – 4]’, mentioning thamizh first.

isai thamizh – thiruvAmozhi that is said as ‘paNNAr pAdal [thiruvAimozhi – 10.7.5]’, periya thirumozhi, etc.

iyal thamizh –  poigai AzhvAr’s anthAdhi, etc.

nAtaka thamizh – which are in the form of conversation, like thiruppAvai, etc.

thiru nAmam nambik kallAr – Education is learning of the divine name. nammAzhvAr too said, ‘thirunAmach chol kaRRanamE [thiruviruththam – 64]’, and thoNdaradippodi AzhvAr said ‘nin nAmam kaRRa Avalippu [thirumAlai – 1]’.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3.4.3 – pangayak kaNNan

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – To equate bhagavAn‘s wealth of material realm with his spiritual divine form that is decorated with divine ornaments etc, AzhwAr speaks about the beauty of emperumAn‘s divine form amidst speaking about the material realm. It is the same purpose when he speaks about his distinguished/special nature in other pAsurams also. kadhir means oLi (radiance).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditates upon emperumAn‘s distinguished form amidst these prakArams (material forms) and the similarity in them.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. Since there is no difference between bhagavAn having the whole creation as his body and having distinguished divine form, AzhwAr enjoys him being the cause of the universe and his divine form.


pangayak kaNNan enkO pavaLach chevvAyan enkO
angadhir adiyan enkO anjana vaNNan enkO
sengadhir mudiyan enkO thirumaRu mArban enkO
sangu sakkaraththan enkO sAdhi mANikkaththaiyE


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

sAdhi – produced from a mine
mANikkaththai – having a precious-gem like (very radiant) form
pangayam – like a lotus
kaNNan – having eye
pavaLam – like a coral
sem – reddish
vAyan – one who is having lips/mouth
am – beautiful
kadhir – radiant
adiyan – having divine feet
anjana(m) – like black pigment
vaNNan – one who is having complexion
sem – reddish
kadhir – having rays
mudiyan – one who is having divine crown
thiru – in the abode of lakshmI
maRu – scar (caused by SrIvathsa mole)
mArban – one who is having divine chest
sangu chakkaraththan – having completeness in weapons (to protect the private quarters of his divine consort)
enkO – should I call him?

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

Should I call emperumAn as one who is having a precious-gem (that was  produced from a mine) like (very radiant) form? Should I call him as the one who is having a lotus like eye? Should I call him as the one who is having coral like reddish lips/mouth? Should I call him as the one who is having beautiful radiant divine feet? Should I call him as the one who is having black pigment like complexion? Should I call him as the one who is having  divine crown that is having reddish rays? Should I call him as the one who is having the divine chest which is the abode of SrI mahAlakshmi, that is having a scar (caused by SrIvathsa mole)? Should I call him as the one who is having completeness in weapons (to protect the private quarters of his divine consort)?

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

  • pangayak kaNNan enkO – He engages with the chEthanas (sentient beings) through his eyes. AzhwAr is identifying the beauty of the eyes which made first contact with him.
  • pavaLach chevvAyan enkO – Even if someone escapes such glance, they will be captured by his smile – that is explained here.
  • am kadhir adiyan enkO – Those who are captivated by his glance and smile, will fall at his divine feet – that is explained here. Should I call him as the one who is having beautifully shining divine feet?
  • anjana vaNNan enkO – Those who fall at those divine feet get to enjoy the beautiful form – that is explained here.
  • sem kadhir mudiyan enkO – Isn’t it the divine crown that highlights his supremacy and thus the experience with such supreme person is apt [for the jIvAthmA]?
  • thiru maRu mArban enkO – When one observes the divine crown, one may shy away from bhagavAn thinking about his supremely independent nature. Isn’t it the relationship with SrI mahAlakshmi that eliminates that fear [from the jIvAthmA and lets him approach with confidence that thAyAr would facilitate his union with bhagavAn]? Should I call him as the one with SrI mahAlakshmi and the mole in his chest?
  • sangu chakkaraththan enkO – For those who fear unnecessarily for the safety of the divine couple, aren’t the divine weapons [conch and disc] the ones which instill confidence in them and remove their fear, by protecting the divine couple? Even they [periyAzhwAr in thiruppallANdu 2] said “vadivAy nin vala mArbinil vAzhginRa mangaiyum pallANdu” (Let thAyAr who resides in the right side of your chest live forever) and immediately followed it up with “sudarAzhiyum pallANdu” (Let the radiant disc live forever).
  • sAdhi mANikkaththaiyE – Instead of a counterfeit gem, it is real gem which was fetched from a mine. Like that real gem, emperumAn too has no defects and has natural beauty.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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