Monthly Archives: August 2016

yathirAja vimSathi – 17

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Srutyagravedya nija divyagunaswarupaha
Pratyakshatamupagatasthviha Rangaraja
Vasyassada bhavati the Yatiraja thasmath
saktha svakeeyajana papavimochane thvam

(w to w) He Yatiraja – Come  Yathiraja, srutyagravedya  – to which it is proper to know the meanings of Vedanta from Acharyas, nija divyagunaswarupaha –

for himself worthy to experience the attributes of knowledge (jnana) and valour (sakti) etc., one who possesses the nature of instigating the subjects by entering into everybody or those who took refuge of Him, who became servitude to the subject, iha thu – in this world of what?, pratyakshatam upagata – who attained to see by everyone with their eyes, Rangaraja  – Sriranganatha, the – for Yourself, sada  – always, vasyaha – bind to do the work what You entrusted, bhavati  – oneself attains existence. (One feels that he exists by doing the work entrusted to oneself).  thasmath  – Such a person if he being a  servant, svakeeya –  among the servants of Yourself, jana – to those servants, papavimochane thvam  – in eliminating the sins, thvam – by Yourself, sakthaha bhavasi  –will attain valour.

(Commentary) In the last Sloka, it is said that to eradicate the desire in the worldly affairs etc., and to develop the desire to serve the servants of Sri Ramanuja’s servant.  To do these, the mercy of Sri Ramanuja is spoken in the last and penultimate Slokas.  Now in this Sloka, it is established that to do that work, he possesses the valour.  In the word “upagathasthu iha” the naure of greatness of Archa Murthy of Sri Ranganatha who is easily visible to all eyes is highlighted in the letter “thu” . The Supremacy of Lord (Paratvam) and reclining in the milky ocean (Vyuham) are only to those far away from this world.  The Vibhava Avatara like Sri Rama and Krishna which took place in earlier Yugas were only for those living in those Yugas.  Antaryami is to those who do penance of Yoga and only those can see the Lord in their heart and not seen by this worldly eyes.  But Archavatara of Sri Ranganatha is easily accessible to all those in this world without doing any Yoga. Such is the greatness of Archavatara.  Such a Lord is obliged to Sri Ramanuja who can recommend to Him to fulfill the desire – that is the gist of this Sloka. The erudite commentator Tirumazhisai Anna appangar Swami establishes that though liberation can be attained by Karma Yoga, Jnana Yoga, Bhakti Yoga and Prapatti Yoga, the fifth Upaya is Acharya who is Sri Ramanuja, and he can recommend for our liberation. If the eradication of sins is attained here, one can do service to Bhagavatas and Bhagavan at Paramapada which is definite and hence in this Sloka the eradication of sin is mentioned.   

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

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-17/

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yathirAja vimSathi – 16

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Sabdhadi bhogavishaya ruchirasmadeeya
Nashta bhavat vihabhavadhdhayaya   Yathindra /
Tvatdasa dasa ganana charamavathow yaha
Tatdasathaika rasatha aviratha mamasthu //

(w to w) He Yatindra  –  Come Yathiraja,  iha – in  the  present  position  of  body,  asmadeeya  – of myself,  sabdhadi bhogavishaya  – about the experience derived from mundane matter etc. ruche – desire, bhavadhdhayaya – by the kindness of your goodself who constantly felt sorrow heavily, nashta bhavatu –  disappear without any form. Further, yaha  – for one who is lucky person, tvatdasa  – to trade the service to you, dasa ganana  – by thinking of servants, charamavathow  – last in such countable servants, bhavati – I am, tatdasathai – doing  service  to  such  person,  eka rasatha – without  involved  in  other  desires,  aviratha  – daily,  bhavaththayaya  – by  the mercy of Your goodself, mamasthu –  to be formed for myself.  

(Commentary) In the last two Slokas, Mamunigal says that he is the only one to be strengthened by the kindness of Sri Ramanuja. In this Sloka, Mamunigal mentions the gains that he gets from Sri Ramanuja.  In this Sloka, he mentions the two benefits in two lines– 1. To make the desire of experiencing the low things of mundane matter disappear and 2. Only desire to serve the servant who is in turn the last servant among the servants of Sri Ramanuja. The mercy of Emberuman (Sriman Narayana) will not reach those who committed sins and suffer there by. But the mercy of Sri Ramanuja will reach them and uplift them from the sorrow.  Hence, Bhagavan attained name Emberuman and Sri Ramanuja attained the name Emberumanar. Since Tirukottiyur Nambi, who knows the secret that Sri Ramanuja is greater than Emberuman Himself, he called his disciple as Emberumanar. The differentiation between these two part of mercy is known in the word bhavaththayaya, which means that Sri Ramanuja’s mercy only is enlightened.  The mercy of Bhagavan will not work. The mercy of Sri Ramanuja will help Mamunigal which is the theme of this Sloka.

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

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-16/

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yathirAja vimSathi – 15

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Suddathma Yamuna Guruththama Kuranatha
Bhattakya Desikavaroktha samastha naichyam /
Adyasthyasankuchitameva mayeeha loke
Thasmath Yathindra karunaiva thu mathgathisthe //

(w to w) He  Yathindra -Come Yathiraja! eha loke –this world which has plenty of mistakes done by people, adya –the King Kali is reigning the kingdom in this time, Suddathma Yamuna Guruththama Kuranatha Bhattakya Desikavara –Yamunacharya, otherwise called Alawandar, who is faultless and possessing pure in the nature of soul, Kuresa, who is greatest in the fullness of attributes of soul, Sri Parasara Bhattar, who is greater than other Purvacharyas, uktha samastha naichyam –mentioned in their texts their lawlessness possessed by them, maye eva –in me only asankuchitam (asti)  –existing fully (In others only lesser mistakes). thasmath – hence, the karuna thu –the mercy of your goodself, which is famous in the world, math gathihi eva  – only myself mattered.  

(Commentary) Alavandar, Kuresa and Sri Parasara Bhattar are pure in soul. The purity of soul means that they mentioned in their own texts about their mistakes which is actually not with each of them. Bhattar – Parasa Bhattar, son of Kuresa.  His original name is Sri Ranganathan. Since Lord Ranganatha, otherwise known as Periya Perumal used to call him Bhatta Parasarar, the name is popular as Parasara Bhattar. There is a reason for this nomenclature as he established and preached Tirumal is Supreme like Sage Parasara in his text Sri Vishnu Purana.  

One can take the sentence Samastha naichyam maye eva asankuchitam asthi as given in the word to word meaning above. But this can be linked as it is in the Sloka, i.e. samastha naichyam maye asankuchitameva asthi.  Mamunigal assumed Yatiraja informed him that his abdomen like grace is vast and it will not be filled with lesser sins.  In Mamunigal there is no abundance of sins.  Hence, he will not be in the purview of Yatiraja to get the grace.  In the above linkage of Sloka, Mamunigal assumes  that he committed enough sins to deserve full grace of Yatiraja. Likewise, in the Sloka, the karunathu mathgathireva, not mentioned the meaning in the word to word above, it is also be taken as it is and it means that  for those who qualifies in jnana, anushtana and vairagya as stated in Sastras, that one will have a mean the karma, jnana and bhakti yogas. Mamunigal, being in the fullness of sins and not eligible of any mean, Yatiraja’s grace is the mean for him.

In Stotra Ratna of Sloka 62, Yamunacharya says that he possesses  all evil qualities like: he deviated the rule of Sastras; filthy mind, no clarity in thought, greed, ungratefulness, pride, cheating others, murderer, great sinner etc.

In Atimanushastava Sloka 59, 60, Kuresa enumerates the sins and states that he never disgusted from doing evil things to bhagavan, bhagavathas and acharyas. Such sinner, being, he could not cross the great ignorance like ocean.  Kuresa feels that he has no other means except Lord’s feet, as he believes that He will rescue from this mundane world   Due to magnitude of his sins he has no faith in the refuge of Lord as said earlier.

In Srirangaraja Stava Uttara Sataka Sloka 89, Sri Parasara Bhatta says that he has no means of karma, jnana, and bhakti yoga to take as a mean to attain liberation, no desire to get liberation. No way but full of sins. Influenced by mundane world, my mind says that he is doing Saranagathi to Lord. Such of these can be seen in the words yamunagurottama kuranatha bhattakya desika varokta samasta naichyam

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

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-15/

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yathirAja vimSathi – 14

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Vachamagochara mahaguna desikagraya
Kuradinatha gathithakila naichyapatram /
Eshoahameva napunar jagatheethruchas tat
Ramanujarya karunaiva thu mathgathis the //

(w to w) He Ramanujarya  -Come Ramanujacharya!, Vacham agochara  maha guna immeasurable, i.e. attributes are not countable, such greatness of attributes possessed, desikagraya Kuradinatha – the great Acharya Kuresa, gathitha -in his Panchasthavee etc., akila naichyapatramfor the low status, esha aham eva  –I am the only one. ethruchaha  punahaSuch other person who is, jagathein this world,  na asthe  -not at all available. Thath -for such reason, thethu karuna eva – in the matter of showering your unlimited kindness, math gathihi -among all other sinners, bhavathi  -for myself it is a refuge to uplift from the sin.

(Commentary) Having informed such sins of him, and thought not to reveal the small matter as Purvacharyas who admitted in their texts about their limitless sins that are available with him. The adjective word of Kuresa, viz.  vachamagochara mahaguna means really he has no faults that has to be informed for us only. When such is the case, these faults are available with me as mentioned in the word akilanaichyapatram ahameva. The word Desika Agrrya means Kuresa, who is Head, among the coronated persons in the propagation of Vedanta Sastras. One can think of the Sloka Adhyam Yatindra Sishyanam Agrayam Vedanta Vedinam which means that we meditate Kuresa, who is the main disciple among the disciples of Sri Ramanuja and one who knows Vedas. It is to be remembered the sayings of Kuresa who enumerated mistakes in him in the Sloka 84 of Sri Vaikunta stavam. Kuresa describes the misktakes that are surrounded by him as follows: Alas! Alas! I am doomed, I am corrupted!   Fie upon me! What have I said falling into delusion? Oh! How can a sinner like me deserve even so much as to remember You who is the abode of auspicious qualities untouched by defects?

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

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-14/

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thirumAlai – 7 – pulaiyaRamAgi ninRa

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lord-rama

avathArikai

samsAris told the AzhwAr after he had sung the 6th pAsuram “you are despising us since we are lowly persons who are not carrying out kainkaryam to emperumAn and not eating his happiness (when he receives our kainkaryam) as our food; you are also despising us that we are lying dead, being pecked by birds. Why do you find fault with us? It is the nature of the samsAram (materialistic world). You asked us to attain “thaN thuzhAy mArban” (one who is adorning the comfortable thuLasi garland). He is so far away that we cannot even reach him. There are several other hurdles for us in samsAram in reaching him. Please tell us how to overcome these hurdles and show us the person who we have to reach”. AzhwAr tells them “attain the emperumAn who came here as the divine son of chakravarthi (reference is to SrI rAma, who incarnated here as the son of dhaSaratha chakravathi) and who has as his nature, removal of all hurdles “ This is the basis for the 7th pAsuram. Let us see the pAsuram:

புலையறமாகி நின்ற புத்தொடு சமணமெல்லாம்
கலையறக் கற்ற மாந்தர் காண்பரோ கேட்பரோ தாம்
தலையறுப்புண்டும் சாவேன் சத்தியம் காண்மின் ஐயா
சிலையினால் இலங்கை செற்ற தேவனே அவான்.

pulaiyaRamAgi ninRa puththodu samaNamellAm
kalaiyaRak kaRRa mAndhar kANbarO kEtparO thAm
thalaiyaRuppuNdum sAvEn saththiyam kANmin aiyA
silaiyinAl ilangai seRRa dhEvanE dhEvan avAn

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word-by-word meaning

kalai – Sasthrams (vEdhas, ithihAsams etc)[all sacred texts]
aRak kaRRa mAndhar – men (and women) who had learnt well the deeper, real meanings
pulai aRam Agi ninRa – those other lowly sects such as
puththodu samaNamellAm – boudhdham, jainam etc
kANbarO – will they investigate with their hearts?
kEtparO thAm – will they listen  with their ears?

Moreover
thalaiyaRuppuNdum – even if I were beheaded
sAvEn – I will not die
aiyA – Oh, the great people
kANmin – Please see (I will show you)
saththiyam – this is a fact
silaiyinAl – with his bow
ilangai seRRa – one who destroyed lankA
dhEvanE – and became famous
dhEvan AvAn – the one emperumAn who is fit to be attained.

vyAkhyAnam (Explanatory Notes)

pulaiyaRamAgi ninRa puththodu samaNamellAm – the four types of baudhdha matham (philosophy or sect) , jaina matham etc.

pulaiyaRa – lowly sects. Those who do not accept vEdhas as basis. The four types of baudhdham were headed by four disciples of budhdha namely vaibhAshikan, southrAnthikan, yOgAchAran and mAdhyamikan. Of these, vaibhAshikan’s hypothesis is that there are only two entities – knowledge and materials dependent on knowledge. There is no one called gyAthA (one who has knolwedge). Knowledge is gained through prathyaksham (what is seen by the eyes) and anumAnam (deductive logic). There is nothing called SAsthras which pass on knowledge. The second disciple, southrAnthikan’s view is that there is only knowledge. There is no gyAthA. Since knowledge is of many types, there are many kinds of materials that we know through deductive logic. yOgAchAran, the third disciple said that that there is nothing that can be gained through prathyaksham or anumAnam. There is only knowledge and no material having knowledge. These three disciples accept that whatever material they accept is of transient (lasting for fleeting moments) nature only. The fourth disciple, mAdhyamikan refused even the knowledge accepted by yOgAchAran. He said that everything is in vacuum (this is called as sarva sUnyavAdham in their parlance). The jaina matham which does not accept baudhdha matham asks “how can there be vacuum? This world which is based on cause and effect is composed of permanent and transient components. It is one and it is many. It is true and it is false” Thus the world is of many different types, says jainan. AzhwAr calls such persons and philosophies as lowly type (pulaiyaRam).

Agi ninRa – just as weeds grow opposing the growth of paddy, these lowly sects have been opposing the vaidhika dharmam (philosophy based on vEdhas) for a long time. Usage of the word ellAm refers to other philosophies such as sAnkhyam, vaiSEshikam, pAsupatham etc. The reason for AzhwAr terming these as lowly secs is because in emperumAn’s leelA vibhUthi (material realm), if a person harms another  (by thought or by words or by action) he accrues sin and these sects harm both emperumAn and his chEthanars / achEthanams (sentient and insentient entities) using the sword of agyAnam (ignorance). They are the types who try to destroy the indestructible.

kalaiyaRak kaRRa mAndhar – those who firmly believe in Sruthi (vEdhas), smruthi (the works of manu et al which came to explain vEdhas), ithihAsa (epics such as SrI rAmAyaNam and mahAbhAratham) and purANas (the 18 primary purANas such as SrIvishNu purANam etc) and know the deep meanings of vEdhas. They are people such as kUraththAzhwAn et al.

kANbarO kEtparO thAm – will they delve into such sects with their hearts or hear them with their ears? Once kUraththAzhwAn came home late after listening to the works of a lowly sect. His father, kUraththAzhwAr, gave him SrIpAdha thIrtham (the divine water of a SrIvaishNava’s lotus feet) to purify him and told him “should you listen to the works of a lowly sect? You should remember AzhwAr’s pAsuram – pulaiyaRa kaRRa mAndhar kANbarO kEtparO thAm...  ”. It is not necessary for the bAhyars (those who do not accept vEdhas) and kudhrushtis (those who give wrong interpretation to vEdhas) to do any harmful act for us to get worried. Their mere existence is enough worry for us. This is similar to bhagavath bhAgavathas’ (devotees of emperumAn) mere existence being good for us even if they do not do anything good to us.

thalaiyaRappuNdum sAvEn saththiyam kANminAzhwAr says ”for those who do not have belief in the words of faultless vEdham (SAsthram or Sruthi), I shall prove, without any doubt, through prathyaksham (direct evidence seen by the eye). You can see that”.  In olden days, to prove a statement that someone makes, that person will hold a red hot weapon (called mazhu or axe) and say that the red hot iron will not scald him if what he says is true. In the same way AzhwAr takes an oath saying that even if he were beheaded, he will not die and the onlookers can get convinced that the supreme entity to be attained is the divine son of dhaSarathan, SrI rAman. vyAkhyAthA periyavAchchAn piLLai quotes the words of lakshmaNa from SrI rAmAyaNam “dharmAthmA sathyasanthaScha rAmO dhASarathir yathi I paurushE chAprathidhvanthva: Sarainam jahi rAvaNim II” (If it is true that dhaSaratha’s son SrI rAma is a righteous person, speaks only truth, has no equal in his valour, let this arrow destroy rAvaNa’s son indhrajith). It is a fact that the arrow killed indhrajith, who could not be killed by anybody. In the same way, AzhwAr wishes to establish the supremacy of emperumAn by taking an oath that even if he were beheaded, he will not die. Could such a thing happen? wonder samsAris…

saththiyam kANmin – why do you doubt an event that you are going to witness right in front of your eyes? See what I am going to do now and learn the truth, says AzhwAr.

aiyA – when the samsAris hesitated to see what he was going to do, he pleads with them calling them ”aiyA” (elderly person). samsAris said “please do not carry out such difficult acts. We believe your oath. Please let us know who the person is that we have to attain”……..

silaiyinAl ilangai seRRa dhEvanE dhEvan AvAn – To ensure that those who granted boons to rAvaNan (brahmA et al) do not lose face, emperumAn came down to earth as the son of dhaSarathan. With the help of the bow in his hand, he destroyed lankA. Such emperumAn, SrI rAman is the object [goal] for you to reach, avers the AzhwAr. What would have happened if he had destroyed rAvaNan with his will power (sankalpam) sitting in SrIvaikuNtam? In that case, the boons which were acting as a protective cover for lankA would have gone waste. Since the boons were granted by his followers (brahmA, rudhra et al) he had to keep their words. Hence he took an incarnation as SrI rAma and with the help of the bow in his hand, he destroyed lankA.

dhEvanE dhEvan AvAn – there are two roots for the word dhEvan – in the first it means “dhivu – kAnthi“ (radiance) and in the second it means “dhivu – gathi” (refuge). AzhwAr says that SrI rAma, who was resplendent with radiance, holding the bow in his hand near the fallen body of rAvaNa is the supreme entity in whom all have to take refuge.

We shall move on to the 8th pAsuram.

adiyEn krishNa ramanuja dasan

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Arththi Prabandham – 21

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ramanujar-srisailesa-mamunigal

Introduction:

In this pAsuram maNavALa mAmunigaL is talking to his heart. We need to imagine figuratively that maNavALa mAmunigaL’s heart is asking him a question. The question is that “Oh maNavALa mAmunigaL! in the earlier pAsuram, you visually described the path to the spiritual abode known as paramapadham. Not stopping with that, you even described the unison between a soul and Sriman nArAyaNan. This opportunity is extremely rare even to those who are well read and knowledgeable. But you talked about this opportunity as if you experienced it literally. What made you so confident and so fearless all of a sudden? Are you not afraid anymore?” maNavALa mAmunigaL replied to this question that his heart posed him. maNavALa mAmunigaL tells his heart “Oh my dear heart! Do not fear anymore! The knowledge that I have is all given by the causeless mercy of my guru thiruvAimozhip piLLai. With that knowledge, I have come to the conclusion that only his (thiruvAimozhip piLLai’s) grace is the big ticket to liberation. Seeing this state of me, emperumAnAr would be so pleased and happy that he will do the required tasks automatically. Hence, I do not have any fear. So you too, do not have any fear anymore”.

pAsuram:

thirumalai AzhvAr thiruvAimozhip piLLai sIraruLAl
tharum madhi koNdavar thammai uththArakarAga eNNi
iru manamE! avarkkAi ethirAsar emaik kadugap
paramapadham thanil yERRuvAr enna bayam namakkE!!!

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Word-by-Word Meanings:

thirumalai AzhvAr – The one who has the name “SriSailESar
thiruvAimozhip piLLai – is none other than thiruvAimozhip piLLai.
sIraruLAl – Out of his causeless mercy, he
tharum – blessed me with
madhi – his divine knowledge.
manamE! – Hey my dear heart!
koNdu – Using that knowledge as the means,
iru – Please be
eNNi – in the steadfast belief that
avar thammai – thiruvAimozhippiLLai, the great one who helped to such an extent,
uththArakarAga – is the one who will liberate from the shackles of this worldly bondage.
ethirAsar – emperumAnAr,
avarkkAi – for the sake of my AchAryan thiruvAimozhippiLLai,
yERRuvAr – will send
emai – me, who stands by the rule “svAchArya abhimAnamE uththArakam” (the goodwill that a guru has on his sishyAs is the only saving grace for a sishyAs)
kaduga – very soon
paramapadham thanil – to paramapadham
enna bayam namakkE!!! – Hey my heart! Hence why should we fear!!! There is no need to fear (One can sleep with hands on their chest and happily sleep thereupon)

Simple Translation:
maNavALa mAmunigaL tells his heart to have no fear for emperumAnAr will protect him. The reason emperumAnAr will surely protect and escalate him to paramapadham is because of the love and compassion that maNavALa mAmunigaL‘s direct AchArya thiruvAimozhip piLLai has on him (maNavALa mAmunigaL). maNavALa mAmunigaL learnt that the blessings that a guru showers on a persons and the subsequent compassion that he shows on him (Sishyas) alone would make emperumAnAr to expedite things for him.

Explanation:
thirumalai AzhvAr was the original name. Later, because of his deep interest and knowledge in thiruvAimozhi, he came to be famously known as “thiruvAimozhip piLLai”. He was being known with his association towards thiruvAimozhi. That name stuck on to him and served as the most easy identification trait for him. maNavALa mAmunigaL says that such a great AchArya “thiruvAimozhip piLLai, out of his causeless mercy, showered upon him the choicest blessings and the knowledge about the highest. maNavALa mAmunigaL was the recipient of all his knowledge. With that knowledge as the means, maNavALa mAmunigaL tells to his heart “Oh my dear heart! Please remember that the great thiruvAimozhip piLLai has granted us the knowledge. The use of such knowledge is for us to realize that it is he who is going to liberate us from the shackles of this earthly bondage. So my dear heart, I want you to be steadfast in that belief. If we can be steadfast in this belief, SrI rAmAnuja will look at us and appreciate the state in which we are. Then, he will think about our AchAryan, and for his sake, will make sure that we go to paramapadham as soon as possible, as per the phrase “ERRarum vaikuntham (thiruvAimozhi 7.6.10)”. maNavALa mAmunigaL continues towards his heart “So, you do not have to fear for anything, as they say “manamE naiyal mEvudharkkE (irAmAnusa nURRandhAdhi 98). One can sleep with their hands placed over their chest and sleep happily, for SrI rAmAnuja will guarantee the ticket to paramapadham”.

Translation by santhAna rAmAnuja dhAsan

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thiruvAimozhi – 3.4.5 – achchudhan amalan

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Full series >> Third Centum >> Fourth decad

Previous pAsuram

gajendramoksham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “All tasty objects are his wealth”.

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

See nanjIyar‘s introduction.

pAsuram

achchudhan amalan enkO adiyavar vinai kedukkum
nachchu mA marundham enkO nalam kadal amudham enkO
achchuvaik katti enkO aRusuvai adisil enkO
neychchuvaith thERal enkO kani enkO pAl enkEnO?

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

achchudhan – one who is having sweetness that never lets go of those who enjoy him
amalan – having purity (of letting us enjoy him, as a fortune for him)
adiyavar – those who are related to him
vinai – suffering of not attaining the desired results
kedukkum – that which eliminates
nachchum – that which is desired (due to its taste)
mA marundham – medicine acquired from cow
nal – (due to the connection of milk) being distinguished
am – (due to connection with bhagavAn) being pleasant to the eyes
kadal – in the ocean
amudham – nectar (which was churned and fetched by him)
a – that nectar’s
suvai – having taste
katti – sugar (cane) block
aRusuvai – having six types of tastes (madhura (sweet), amla (sour), lavaNa (salty), katu (pungent), kashAya (astringent), thiktha (bitter))
adisil – rice
ney – of ghee
suvai – having taste
thERal – honey
kani – fruit (which cannot be left unconsumed due to its ripened state)
pAl – milk (which has natural taste)
enkO (enkEnO) – should I say/call?

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

Should I call emperumAn as the one who is having sweetness that never lets go of those who enjoy him? Should I call him as having purity (of letting us enjoy him, as a fortune for him)? Should I call him as the medicine acquired from cow which is desired (due to its taste) and which eliminates the suffering of not attaining the desired results for those who are related to him? Should I call him as the nectar (which was churned and fetched by him) that was found in the (due to the connection of milk) distinguished ocean that is (due to connection with bhagavAn) pleasant to the eyes? Should I call him as sugar (cane) block that is having the taste of that nectar [found in the milk ocean]? Should I call him as rice having six types of tastes (madhura (sweet), amla (sour), lavaNa (salty), katu (pungent), kashAya (astringent), thiktha (bitter))? Should I call him as honey having the taste of ghee? Should I call him fruit (which cannot be left unconsumed due to its ripened state)? Should I call him milk (which has natural taste)?

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

  • achchudhan amalan enkO – Should I call him as the one who never loses his state of being with nithya vibhUthi (spiritual realm)? Or as the one who is the opposite of all inauspicious qualities and the abode of all auspicious qualities?
  • adiyavar … – For his devotees, not having to grieve that he is too far away (in a distant abode named SrIvaikuNtam), he is of the nature that he will jump right at the banks of the pond when the elephant was in trouble.
  • adiyavar vinai kedukkum – one who protects by eliminating the troubles of those who are fully dependent on him.
  • nachchu mA marundham – We can be faithful that he will come and protect us when we are in danger, instead of having to go and search for a solution at the time of danger [like how hanumAn had to go and search for herbs in the mountains when indhrajith downed SrI rAma and lakshmaNa into an unconscious state using brahmAsthram].
  • nachchu mA marundham – the medicine that is desired.
  • mA marundham – Great medicine. Three explanations:
    • The medicine is far more powerful than the disease. That is, just by smelling the medicine, the disease will be cured.
    • Being a single medicine that needs to be fed only once to cure the disease.
    • The medicine which does not demand any strict diet from the patient. That is, emperumAn would ignore those sins that were committed by his devotees unknowingly. If a devotee [surrendered person] knowingly commits a sin, it will contradict the knowledge he acquired [about his own nature, bhagavAn‘s nature etc]. After knowing the true nature of self, one will not engage in such [sinful, worldly] activities; still, since the  body, that is a hurdle to one’s spirituality, continues to exist, being bewildered by ignorance, he may engage in such activities [like sugrIva who ignored his promise to help SrI rAma, but emperumAn forgave him at that time since he realized his mistake subsequently]; subsequently, if he realizes his mistake, he will atone and withdraw from such activities; instead, if he continues to commit mistakes knowingly, it can be concluded that he has not acquired the true knowledge.
    • nalam kadal amudham enkO – Should I call him as the nectar that came out without churning the ocean?
    • achchuvaik katti enkO – Since this “katti” (block) is indicated after nectar, this should be a sugar block. Should I call him as a sweet sugar block?
    • aRusuvai – The six tastes are sweet, sour, salty, pungent, astringent and bitter. Should I call him as the rice porridge that has all these six tastes?
    • neychchuvaith thERal enkO ney – abundance. Abundantly tasty honey. Should I call him as tasty ghee [here ney is considered directly as ghee]?  Should I call him abundantly tasty honey?
    • kani enkO pAl enkEnO – Should I call him a fruit that is very sweet? Should I call him milk?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 6 – maRam suvar

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namperumal2

avathArikai (Introduction

samsAris told AzhwAr that even though sensual pleasures have faults such as being lowly and being transient, we will not give them up. Even if we cannot enjoy total satisfaction in any one sensual pleasure, since there are so many of them we can get satisfaction in one or other of these pleasures and what we missed in one, we shall make up in the other. Azhwar responded saying that for enjoying these pleasures, the person who enjoys (samsAri) should be permanent. But even he has limited life and he is as short-lived as these sensual pleasures are. He goes on to paint a picture of the samsAri’s transient state in this pAsuram. First let us enjoy the pAsuram:

மரம் சுவர் மதிள் எடுத்து மறுமைக்கே வெறுமை பூண்டு
புறம் சுவர் ஓட்டை மாடம் புரளும்போது அறிய மாட்டீர்
அறம் சுவராகி நின்ற அரங்கனார்க்கு ஆட்செய்யாதே
புறம் சுவர் கோலம் செய்து புள் கவ்வக் கிடக்கின்றீரே

maRam suvar madhiL eduththu maRumaikkE veRumai pUNdu
puRam suvar Ottai mAdam puraLumbOdhu aRiya mAttIr
aRam suvarAgi ninRa aranganArkku AtseyyAdhE
puRam suvar kOlam seydhu puL kavvak kidakkinRIRE

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Meanings of words

maRam suvar – wall of cruelty as nature [speaking or acting in a cruel way]
madhiL eduththu – raise as protective wall
maRumaikkE – for benefits in the other world
veRyumai pUNdu – take on poverty
puRam suvar – as outside wall
Ottai – to be destroyed
mAdam – this [physical] body
puraLumbOdhu – the time when the body falls on to the ground
aRiya mAttIr – you will not know
aRam suvar Agi ninRa – one who is standing with dharmam (righteousness) as wall
aranganArkku – to SrI ranganAthan
AL seyyAdhE – instead of being a servitor
puRam suvar – this body which is like the outer wall
kOlam seydhu – decorate this body
puL kavva – being pecked by vultures
kidakkinRIRE – lying down, wasted

vyAkhyAnam

maRam suvar  madhiLeduththu –  samsAris construct a protective wall with their cruel thoughts, cruel words and cruel action. Cruelty is the only “auspicious” quality that they have, it appears to AzhwAr.

maRam – without mercy; being angry; being proud are the meanings of the word maRam. If good people look at a cruel person and think, “Oh! Why he is always so angry? He is inviting problems” and want to correct him, they cannot even approach him because of his deep anger which he has spread out as a protective wall around himself. When mArIchan, mAlyavAn, kumbhakarNan and SrI vibhIshaNAzhwAn tried to counsel rAvaNan he was not willing to listen to them. As a result, some of them, like mArIchan and kumbhakarNan died with him while others, such as SrI vibhIshaNAzhwAn were driven out of the country. This is what happens when someone tries to advise the lowly person.

madhiL eduththu – construct a wall. This means that it is not there as a natural behaviour. Since it has been constructed by the jIvAthmA around himself, it also means that one day, when bhagavAn decides to take the samsAri under his wings, the wall will come down in pieces. The next word describes the result of his building the wall…..

maRumaikkE veRumai pUNdu – The samsAri’s action [borne out of cruel thoughts, speech and actions] in this birth leads to an abject state as far as SrIvaikuNtam is concerned. Along with providing whatever the body wanted, had he thought about providing food for AthmA also, emperumAn would have given him all the protection, thinking of the samsAri’s commitment to improve himself. Just as varAha perumAn said, “…dhAthu sAmyE sthithE smarthA…” (when the jIvAthmA is having his senses in balance and thinks of me for protecting him) emperumAn would have provided him with all benefits including mOksham (liberation from samsAram) as varAha perumAn said further in the same SlOka, “…aham smarAmi…” (I shall think of him when he is in his final stage like a stone or a log of wood and take him to SrIvaikuNtam). On the other hand, if he remains as a cruel person, when he dies, there will not be a single person who would look at him with comforting eyes. If a person lives physically in poverty in this world, the poverty will end on the day the body ends. But if his AthmA lives in poverty, there is no end to that poverty and it will become permanent.

puRam suvar Ottai mAdam puraLumbOdhu aRiyamAttIrpuRam suvar refers to the physical body. It should have been used for good deeds, as desired by emperumAn, in going towards him. Instead the samsAri uses it for indulging in worldly pleasures. Hence it is referred to us puRam (outside) suvar (wall).  But the same body would very much become likeable if it were used for doing something good for AthmA (doing kainkaryam for emperumAn and becoming his servitor).

Ottai mAdam – “It fell on this day” “It fell on that day” is what people say about this body. It is that transient, so fleeting it is in its existence. Another meaning for Ottai mAdam – having a roof and lock; hence called as house. “mAdam”  is a big house. It is thought to be big, in samsAri’s opinion. samsAris told AzhwAr that he is telling them only now about the problems with this body and what they should do. We shall follow your advice in due course of time, they said. His response was……

puraLumbOdhu aRiyamAttIrAzhwAr says “you do not know as to how long you will live”. He says “the messenger of death is close at hand. Can you afford to delay doing good for the AthmA under these circumstances?  All along, you were engaged in worldly pleasures and forgot to do any good for the AthmA. Now on the throes of death, you do not have the strength to search for the good deeds. By saying that you would do good things in due course of time, you are only going to destroy everything for yourself”

aRam suvarAgi ninRa – the one who is standing with righteousness as wall (emperumAn). vyAkhyAthA quotes from several parmANams (authentic proofs) to state that emperumAn is dharmam (righteousness). He says that it is natural for emperumAn to be dharmam. First he quotes from SrI rAmAyaNam “lOkAnAm thvam parO dharma:” (you are the superior dharmam for all the people in the world). Then he quotes again from Sri rAmAyaNam “rAmo vigrahavAn dharma:” (rAma is dharmam personified). He quotes from bhAratham AraNya kANdam “krishNam dharmam sanAthanam” (krishNa is dharmam from time immemorial) and finally from SrIrangarAja sthavam “upAyOpEyathvE thadhiha thaththvam na thu guNou” (providing both the means of attaining you and enjoying your kainkaryam are natural to you)

Agi ninRa – unlike other upAyams (paths or means for attaining emperumAn) where the samsAri has to take efforts [referred to as sAdhyOpAyam in our sampradhAyam], emperumAn is ready to be attained through himself [this is called as sidhdhOpAyam in our sampradhAyam]. Unlike the other upAyams which will look up to him for providing benefits, this sidhdhOpAyam does not look at anything or anybody else for providing benefit [granting SrIvaikuNtam]. Is there anything that the samsAri has to do for this, asks the vyAkyAthA and says that taking shelter under this wall and not rejecting him is the only expectation from him.  As it says in mahAbhAratham “prakArassarva vrushInAm…” bhagavAn provides shelter to all those who accept him as their protector.

ninRa – sumanthran said in SrI rAmAyaNam “ASayA yadhi vA rAma:….” (expecting that SrI rAmA will call me I was waiting along with guhan for several days, said sumanthran). In the same way, emperumAn took position at the banks of kAvEri waiting for samsAris to take refuge under him.

aranganArkku – There is no shortcoming that the object to be attained is too far away. Asking “who will utilise my presence and attain me” lies emperumAn in SrIrangam, saying that he will stay here till he grants mOksham to all samsAris.

AL seyyAdhE – the samsAri need not even carry out surrendering. It is enough if he involves in carrying out kainkaryam (service). His basic nature is being a servitor to emperumAn; this is the benefit that has been mentioned in SAsthras. This is precisely the wealth that he had lost from time immemorial. When he is a samsAri he  is a servitor to his karma (deeds). Once he becomes the recipient of emperumAn’s causeless mercy he becomes a servitor to emperumAn. He is a servitor to karmas due to past deeds in innumerable births. He did not become a servitor to emperumAn due to these sins. Another meaning given for AL seyyAdhE  is that it is like staying without food.

puRam suvar kOlam seydhu – decorating only the physical body and not the AthmA. Can AthmA be decorated? vyAkyAthA quotes from thaiththiriya upanishath “asannEva sa bhavathi….” (a person exists only if he knows that there is brahmam (superior power)  and does not exist if he does not know of brahman). Hence realising this AthmasvarUpam (knowledge of emperumAn) and carrying out kainkaryam to emperumAn is the decoration for AthmA. Instead of doing that, the samsAri keeps decorating the body which is incidental and not a permanent feature. In the olden days, palm leaf manuscripts were protected on both sides with wooden planks and tied with a string. The vyAkhyAthA says that decorating the body and leaving the AthmA to rot is like the manuscripts being eaten away by termites and rodents and the wooden planks and string being decorated with flower, sandalwood paste etc.

puL kavva – being bitten by bird. Even birds (like vulture) which eat carcasses take a bite of the samsAri’s body and refrain from eating it further because the birds know that this is the carcass of a person who was treacherous. [the act of treachery here is that the samsAri, who was granted the body and the senses, instead of submitting them to emperumAn through kainkaryam, indulged in worldly pleasures]

kidakkinRIREAzhwAr mocks at samsAris saying that while emperumAn was waiting nearby (at SrIrangam) to provide them sustenance, the samsAris went their own ways so much that even vultures are not interested in their carcasses. He is saddened because of the difficulties that the samsAri encounters in the samsAram by not following the correct path. nammAzhwAr, in the decad “kOvai vAyAL” (thiruvAimozhi 4.3) talks about his body being the sandalwood paste, garland and vasthram (divine dress) for emperumAn. A similar body of the samsAri is being pecked by birds instead of being offered to emperumAn through kainkaryam, feels the AzhwAr. Is he saying these words after the samsAri has encountered death? No, even when the samsAri is alive and spending his life in worldly matters, AzhwAr is able to conclude for sure, the events to come (including pecking by the birds) and feels sorry for such samsAris and tells them what they should instead do. Even when rAvaNan was alive and sitting on his throne in his court, thiruvadi [hanuman] told the courtiers “nEyamasthi purI lankA na yUyam na cha rAvaNa: ….” (since you have invited the enmity of the great warrior and descendent of ikshvAku kulam, SrI rAma, this lankApuri, you and rAvaNa will not be there soon). This was said even when rAvaNa was alive. When dhuryOdhana and his clan were lying dead in the battlefield, vEdha vyAsar says with contempt that they did not pay heed to his advice and have paid the price. In a similar vein, AzhwAr feels contemptuous of the wayward lives of samsAris and warns them of what would happen if they do not mend their ways.

We shall move on to the 7th pAsuram in the next article.

adiyEn krishNa ramanuja dasan

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Arththi Prabandham – 20

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going-to-paramapadham

Introduction:

In the previous pAsuram, maNavALa mAmunigaL asked SrI rAmAnuja whether knowledgeable people would tolerate their sons going astray. SrI rAmAnuja who is described as, the one who is pursued by good persons as per the phrase “nallAr paravum irAmAnusan” (irAmAnusa nURRandhAdhi 44), listened to maNavALa mAmunigaL’s lamentations. He looked at the pitiable state of maNavALa mAmunigaL, listened to the latter’s outpourings of his frustrations and thought. Without able to tolerate further, SrI rAmAnuja thought that he should go to paramapadham where the knowledgeable people go, be one with the nithyasUris there, thereby making him one with them. SrI rAmAnuja did not want to stop there and wanted maNavALa mAmunigaL to get the eternal gift of doing service to them forever. Realizing this desire of SrI rAmAnuja, maNavALa mAmunigaL thought that he had indeed got to paramapadham and became ecstatic because of his father SrI rAmAnuja’s desire towards him. maNavALa mAmunigaL, now was very confident of his destination as they say “pERu thappAdhu enRu thuNindhu irukaiyum (mummukshupadi, dhvaya prakaraNam #1) and starts to describe the journey of a soul that transcends this universe and goes to paramapadham.

pAsuram

pOm vazhiyaith tharum ennum inbam ellAm
pusiththu vazhipOy amudha virasaiyARRil
nAm mUzhgi malamaRRuth theLivisumbai
naNNi nalam thigazhmEni thannaip peRRu
thAm amarar vandhu edhir koNdu alankarithu
saRkarippa mAmaNi maNdapaththuch chenRu
mAmalarAL kOn madiyil vaiththu ugakkum
vAzhvu namakku ethirAsan aruLum vAzvhE !!!

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Word-by-Word Meanings:

vAzhvu – The fortune
aruLum vAzvhE – blessed by
ethirAsan – emperumAnAr
namakku – for us (is as follows)
pOm vazhiyai – (when the soul departs the body), it proceeds in a path called as “archirAdhi mArgam” that serves as the way to the uninterrupted ethereal bliss in paramapadham
tharum – The soul get this path
ennum – and consequently
pusiththu – enjoys
inbam ellAm – all the happiness
vazhipOy – as it traverses the “archirAdhi mArgam” path.
nAm mUzhgi – (Later), the soul gets a holy dip
amudha virasaiyARRil – in the river known as “virajA”
malamaRRuth – and get rids of all the impurities caused due to nature.
naNNi – (After this) it reaches
theLivisumbai – the impeccable and faultless paramapadham
nalam thigazhmEni thannaip peRRu – to get a body that is devoid any earthly natural attributes, one that is very pure and more importantly one that exhibits and radiates the true nature of the soul.
thAm amarar – the nithyasUris
vandhu – come,
edhir koNdu –  greet,
alankariththu – decorate
saRkarippa – and honor the soul which is now in a new unearthly body that
mAmaNi maNtapathu chenRu – goes to the mandapam called “thirumAmaNi mandapam” and sees
mAmalarAL kOn – Sriman nArAyaNan who is also known as “sriyapathi”, “vaikuntanAthan” and one who is the consort of periya pirAtti.
madiyil vaiththu ugakkum – Sriman nArAyaNan will keep us in the lap, go ecstatic by happily feeling and smelling us (this fortune is only because of Sri rAmAnuja’s grace and nothing else).

Simple Translation:

In this pAsuram, maNavALa mAmunigaL celebrates the grace of emperumAnAr who is the only one capable of liberating a soul from the bondage and ensuring that it is where it should be , i.e., paramapadham. maNavALa mAmunigaL describes joyfully, the wonderful journey the soul undergoes when it starts from this earth and reaches the ulterior destination in paramapadham. He describes how nithyasUris greet and honor this departed soul, which is welcomed by Sriman nArAyaNan who instantly become ecstatic.

Explanation:

As per nammAzhvAr’s words “pOm vazhiyaith tharum nangaL (thiruvAimozhi 3.9.3), the liberated soul departs from a body and traverses through the path known as “archirAdhi mArgam” that eventually leads to paramapadham. It enjoys all the luxuries along the way in its journey to paramapadham. Since the destination is ulterior and the most fascinating, the path that leads there has to be commensurate to that. Hence the soul that journeys in this path is being celebrated at the highest pedestal. The soul is being led by the lord as HE led “kaLvan kol pirAtti” (it is the name parakAla nAyaki (feminine mood of thirumangai AzhwAr), specifically in periya thirumozhi 3.7). The soul gets a holy dip in the famous river called “virajA” as described by the phrase “virajAmAm amruthakArAm mAm prApyamahAnadhIm”. The soul gets a dip in this river, thereby cleansing its impurities and ill fates accrued over eons. After this, it gets a divine body that is devoid of any earthly natural qualities. This body is a one that radiates with the true nature of a soul that is nothing but being subservient to its eternal master Sriman nArAyaNan. This person is now celebrated by nithyasUrIs as they meet, greet, honor and decorate him. They take him to a mandapam called “thirumAmaNi mandapam”. There, he meets Sriya:pathi, who is known as SrivaikuNtanAthan. HE accepts the liberated person, hugs him and happily lifts him and smells his head (like a father would smell the child’s head) and goes ecstatic. This rare fortune to people like us who has interest in going to paramapadham, is an example of SrI rAmAnuja’s extreme compassion towards us because of which he grants us with this highest wealth.

adiyEn santhAna rAmAnuja dAsan

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rAmAnusa nURRanthAdhi – 46

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

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is thinking about emperumAnAr’s help, he loses himself to that, and is falling at his divine feet.

Introduction (given by piLLailOkam jIyar)

As said in the previous pAsuram, emperumAnAr who possess all the auspicious qualities had given himself fully to amudhanAr; thinking about this help, being grateful for that, he says that the other six philosophies of wrong conclusions that are having bad arguments, and they being philosophies just in their name/words – were destroyed by him, he who is knowledgeable in nammAzhvAr’s thamizh vEdham, who is having his fame spread in all the directions, that is emperumAnAr, who entered in to my mind and established strongly like a well set plant, I surrender to such emperumAnAr.

kURum samayangaL ARum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhi iliyEn
thERumpadi en manam pugundhAnaith thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE                                  46

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Word by word meaning (given by maNavALa mAmunigaL)

samayangaL ARum – The six external philosophies
kURum – that are as said in ‘viLambum ARu samayamum [thiruvAimozhi – 4.10.9]’;  if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words;
kulaiya –  (emperumAnAr debated against them) to be destroyed;
kuvalayaththE – in this world where each such philosophy was ruling in their own ways,
uNarndhOnai – emperumAnAr who has realized/having knowledge of
maRai – thiruvAimozhi that is thamizh vEdham
mARan paNiththa – divined by AzhvAr,
madhiyiliyEn – I who am not having knowledge
to see based on the pramANams and have faith in it,
thERumpadi – like said in previous pAsuram, to make me have faith in his divine feet as the means and destiny
pukundhAnai emperumAnAr graced his entry into
en – my
manam – heart;
and in these ways
guNAnai – he is having auspicious qualities
ERum – that are popular
thisai anaiththum  – in all the directions;
losing to this help of
irAmAnusanai – such emperumAnAr,
iRainjinam – we bow to him.

vyAkyAnam

kURum samayangaL ARum kulaiya – Thinking that the body itself is AthmA ((uLukyam) chAruvAkam), size/form of body itself as AthmA, momentary knowledge is AthmA ((sAkyam) baudhdham), there is only knowledge (yOgAchAran’s baudhdham), nothingness is the only thing (mAdhyamikan’s baudhdham), (adhvaitham ->) brahmam is of no qualities, not having any form,  it is the only existing (no AthmAs),  is without any place, does not have any consorts (thAyAr), all the qualities of the form are all imaginary, everything other than brahmam are false, (pAsupadham/Saivam ->) rudhran is the supreme one – in these ways of philosophies whose arguments are not based on pramANams, but were shouting out whatever came to each one’s imagination in many ways – such outside philosophies to be destroyed;

kuvalayaththE As said in ‘kalaukalau bhavishyandhi nArAyaNa parAyaNA: | kvachith kvachith mahA bhAgA: dhrAmidEshu cha bhUricha: || thAmraparNI nadhee yathra  kruthamAlA payasvinee – kAvEri cha mahA bhAgA: pratheecheecha mahAnadhee  [SrImath bhAgavatham]’ (~ many knowledgeable ones will be born here and there near the banks of rivers thAmrapaNi, kAvEri, vaigai) and, ‘jAyathE’ (usually this term is used for emperumAn; here it is used for nithyasUris with whose characteristics AzhvArs incarnated), to be celebrated in these ways, the world which is the place of incarnation of AzhvArs who got non-blemished knowledge; in kali yugam;

mARan paNiththa thiruvAimozhi having ‘uyarvaRa uyar nalam udaiyavan yavan, ayaRvaRum amarargaL athipathi [thiruvAimozhi – 1.1.1]’, and, ‘uLan sudar migu surudhiyuL [thiruvAimozhi – 1.1.7]’, and, ‘nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn [thiruvAimozhi – 4.10.1]’ (He created brahmA, dhEvas, worlds, etc.,), and, ‘nAdi neer vaNangum dheyvamum ummaiyum mun padaiththAn [thiruvAimozhi – 4.10.2]’ (~He created the demo gods that you pray to, and you as well), and, ‘agala killEn iRaiyum enRu alar mEl mangai uRai mArbA [thiruvAimozhi – 6.10.10]’ (~ Oh one having the chest in which thAyAr is always present, saying that she would never leave from there), and ‘avAvil anthAdhi ippaththu aRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (~ those who have understood this decad of thiruvAimozhi of a thousand pAsurams, are of greatness even while born in this material world),

Nammazhwar-2

as said by nammAzhvAr who is referred to in ‘mikka iRai nilaiyum, meyyAm uyir nilaiyum, thakka neRiyum, thadaiyAgith thokkiyalum, Uzh vinaiyum, vAzh vinaiyum, Odhum kurugaiyar kOn, yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’,

such thiruvAimozhi that explain clearly about artha panchakam (five aspects related to attaining the goal).

maRai uNarndhOnai – having clear understanding of such thiruvAimozhi and its full meanings; he having complete knowledge;

thisai anaiththum ERum guNanai – As said in ‘thikkuRRa keerththi irAmAnusanai [rAmAnusa nURRanthAdhi – 26]’, etc., and ‘pAshaNda dhrumashaNda dhAva dhahana: ‘ (won the other philosophies), etc.,  and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)),etc., having the greatness that is pervading in all the directions;

madhiyiliyEn thERumpadi en manam pukundhAnai – I who was not having the knowledge to understand the true inner meanings based on seeing the ways of pramANams, was having cold heart, and without any discerning mind;

in such mind of mine he entered and made me understand the aforementioned greatness of him; such established lord of mine,

irAmAnusanai – that is, emperumAnAr,

iRainjinamE – we bow to him losing to such help of him. amudhanAr is attracted to his qualities and bowing to his divine feet, you see!

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

The six philosophies are: bhaudhdham, chArvAkam, naiyAyikam, jainam, sAnkyam, and yOgam.

kulaiya uNarndhOnai – emperumAnAr understood the full meanings of thiruvAimozhi such that the six philosophies are destroyed.

kuvalayaththE  kURum samayangaL – the philosophies which are not qualified to be present in this world of true knowledge.

kuvalayaththE paNiththa – in this world that gives darkness (absence of true knowledge), emperumAnAr divined such that true greatness is shown.

kuvalayaththE uNarndhOnai – shows the rarity that emperumAnAr is the only one who understood thiruvAimozhi fully in this world.

en manam – Since it is the mind entered by emperumAnAr, amudhanAr is saying ‘en manam’ to note his relationship with such mind. amudhanAr

amudhanAr’s destiny is emperumAnAr’s divine feet; it seems emperumAnAr’s destiny is amudhanAr’s mind!

– – – – –

Translation: raghurAm SrInivAsa dasan

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