Monthly Archives: August 2016

rAmAnusa nURRanthAdhi – 43

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Introduction (given by maNavALa mAmunigaL)

Due to the love that came because of emperumAnAr pursuing him, amudhanAr  is looking at worldly people and telling them – recite the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In this pAsuram, amudhanAr gets immersed in the auspicious quality of emperumAnAr’s affection, and with amudhanAr‘s love towards him overflowing, and he gains the intent of saving the other people of the world, and so he is talking to them, saying – for you who have drowned in the worldly matters, I who have reached the shore am advising – to remove kali from this land, kali which is enemy of good deeds, recite the manthram of four syllables, and all auspicious things would automatically reach you.

surakkum thiruvum uNarvum solap pugil vAy amudham
parakkum iru vinai paRRaRa Odum padiyil uLLeer!
uraikkinRanan umakku yAn aRam seeRum uRu kaliyaith
thuRakkum perumai irAmAnusan enRu solluminE!            43

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Word by word meaning (given by maNavALa mAmunigaL)

padiyil uLLeer  – Oh those who are in the earth which is fortunate due to the incarnation of emperumAnAr, as said in ‘viSvambarA puNyavathee’.
yAn – I who for sure have understood by experience,
uraikkinRanan – am telling
umakku – you who are losing due to not understanding its greatness/difference;
aRam seeRum – One which cannot tolerate the deeds of dharma,
uRu kaliyai – that is, the kali (yugam), which is staying put dominating,
for it to not be able to stay in its connected place,
thurakkum – that is, make it run away
perumai – having such greatness
irAmAnusan enRu sollumin – do the reciting of divine name of such emperumAnAr;
thiruvum – (then) wealth that is devotion,
uNarvum – and knowledge,
surakkum – will grow more and more,
and, unlike the one in ‘enRakkAl aNNikkum amudhu Urum [kaNNinuN chiruththAmbu – 1](reciting the name of SatakOpan will produce nectar in my tongue),
solap pugil – just at the time of starting to recite it itself,
vAy amudham parakkum – will spring taste in your mouth;

that which cannot be removed by experiencing it or by compensating for it, such –
iru vinai – huge sins
paRRaRa Odum – will themselves be afraid, and will run away without trace.

(There is a discussion by maNavALa mAmunigaL of thamizh grammar to explain the number of syllables in each line and how it is following a special case related to umakkuyAn; and says that great poets have such usages in their poems).

vyAkyAnam

padiyil uLLeer Oh the ignorant people who are living in this world which spreads darkness that is ill knowledge! The people who are in this world that is the place to experience the good and bad based on their good and bad deeds;

Or, since emperumAnAr has/had incarnated in this place, as said in ‘viSvambarA puNyavathee’,  Oh those who are in this earth which can be said as a fortunate woman.

Or, without knowing truth, ways, and goals, oh you who are focusing on other things due to nature of material world;

padi – earth, and nature of people;

umakku for you who from time eternal have gone into material attractions without understanding the greatness of it (of emperumAnAr’s name) (or the lowliness of this earth);

yAn I who was immersed in bad matters earlier, then emperumAnAr by his kindness, as said in ‘magnAn udhdharathE lOkAn kAruNyAth SAsthrapANinA’  (due to kindness He used AchAryas who hold SAsthras, to uplift the people) lifted me up, and so I who closely enjoyed that taste;

uraikkinRanan As said in ‘snEhAchcha bahUmAnAchcha smArayEthvAm nachikshayE’, (I have got friendliness and respect towards you, I am telling you to remind about this, I am not thinking that you don’t know), I am telling this good thing.

aRamAs said in ‘kalaukArththa yugam dharmam karththumichchathi yOnara:’ [parAsara bhagavAn] (~ karmas done In krutha yugam, if done in kaliyugam would be of greatness) and ‘chAthurvarNyAm mayAsrushtam guNa karma vibhAgaSa:’ (have split into four varNams, four ASramams (bachelor, family, etc.,), and specified the deeds according to them,), it is being in the form of command of emperumAn, and specified based on the individual varNam, place, time, and responsible person, etc., and which is regarding emperumAn who is beyond the bodily faculties (or that the karmas are not just related to faculties, but including the focused mind), the specific deeds that are karmas;

seeRum uRukaliyai – kali yugam gets angry towards such deeds and the person who performs those prescribed deeds, as said in ‘svAmi dhrOhi ithi tham mathvA thasmai pradhvEshathE kali:’ (kali yugam says that the one who performs the prescribed deeds are enemies of emperumAn (because it thinks that doing such deeds is against the thinking of emperumAn that let this kali destroy this world!), and so it gets angry even when thinking about such people!), and so it is being very angry, kali that is being staunch and being fully involved in the business of destroying the dharmas and those who perform those dharmas.

Or, uRu kaliyai – kali being in this at all times; people being boastful of the little dharmas they do;

thurakkum perumai (having greatness of pushing out such kali) – Like said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace), (emperumAnAr) having the greatness of making that kali purushan and the adharmAs instigated by that kali, to run away;

irAmAnusan enRu solluminE – recite the divine name of him, that is, rAmAnusan.  Not asking you to recite the one having one thousand syllables; like how amudhanAr’s AchAryan kUraththAzhvAn got involved in this divine name saying ‘nachEth rAmAnujEthyEshA chathurA chathuraksharee | kAmavasthAm prapadhyanthE janthavOhanthamAdhrucha:’ (~ emperumAnAr incarnated to uplift us who were immersed in this world; his name would save even the worms like me);  based on AzhvAn’s advice about that divine name, amudhanAr also could not tolerate the pitiable state of the worldly people, and with his kindness overflowing, like emperumAnAr (who freely propagated the meaning of rahasyam), amudhanAr is also freely propagating this even bigger rahasyam to the world;

emperumAnAr signatureWhat would be achieved by this? He replies –

surakkum thiruvum uNarvum – as said in ‘lakshmaNO lakshmi sampanna: [SrI rAmAyaNam](lakshmaNa having the wealth (of service to rAmar)) , and ‘sathu nAgavaraSSrImAn’ (gajEndhrAzhvAn having the wealth of not trying to protect himself), and, ‘ozhivil kAlam ellAm udanAy manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi – 3.3.1]’ (shall do all kinds of pure services while being together with Him at all times), the wealth of doing kainkaryam when in any place, at all times, at any state, doing all types of kainkaryams, and knowledge of being completely dependent and subservient to emperumAn – all these would be made possible; as said in ‘adiyAr adiyAr tham adiyAr adiyAr thamaku adiyAr adiyAr tham adiyAr adiyOngaLE [thiruvAimozhi – 3.7.10]’ (be of service to the servants several levels down the series of servants of devotees), will get the wealth that is devotion, from that, the knowledge of reaching up to being devotee of the at most devotee – will all get produced like how river cauvery water gets produced.

solap pugil vAy amudham parakkum – Only after dhEvas et al had come together and performed a lot of steps, and tried hard for a very long time, did they get the juice from the salt water. Starting from their birth itself they did not know the taste of it, so they named that juice as nectar.

Unlike that, as said in ‘then kurugUr nambi enRakkAl aNNikkum amudhu Urum en nAvukkE [kaNNinuN chiruththAmbu – 1]’ (just reciting the name kurugUr nambi (nammAzhvAr) would produce nectar in my tongue),  just after being involved in the divine name of AzhvAr, did  madhurakavi AzhvAr’s tongue get the true nectar;

amudhanAr says that as and when you think of reciting the divine name of four syllables (rAmAnuja), nectar that is for saving their true nature would produce in your divine mouth;

iru vinay paRRaRa Odumas said in ‘thadhA vidhvAn puNya pApE vidhUya’ (~ effects of all good and bad deeds are cleared), all the great sins that cannot be exhausted by experiencing its effects or by doing amends – would all run away without trace and without any thread of it staying back;  to not contradict the words of vEdhAntham as said in ‘suhrudhas sAdhu kruthyAm dhivishantha:pApakruthyAm’, (~ good deeds are distributed to well-wishers, bad deeds are distributed to enemies), emperumAnAr would change the people by corrections, so that it would break out and go away and make such people pure.

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

Mentioning of growth of devotion and knowledge also implicitly includes vairAgyam (indifference to worldly objects and to life);

Divine name of nArAyaNan was like nectar, when it is recited again and again; but it is enough to recite nammAzhvAr’s divine name just once, to get the same effect; but in case of divine name of emperumAnAr, as soon as starting to say it amudhanAr’s divine mouth is getting the nectar; since that divine name uplifts, and is sweet, it is said as nectar.

The three names are all of four syllables – nArayaNa, SatakOpa, and rAmanuja.

The divine name that is nectar for thirumangai AzhvAr is capable of giving the benefit in this world of ties, as well as in the other world; for madhurakavi AzhvAr, the divine name of nammAzhvAr gave nectar for him only, and only after reciting that name; but in case of the divine name of rAmAnuja it is not only for amudhanAr but even for other worldly people, and  would be focused on giving liberation only.

padiyil uLLeer – implies that every one is qualified to recite his name.

‘kali that is very strong would run away without setting foot due to greatness of emperumAnAr; recite his names’, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3.4 – pugazhum

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Previous Decad

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panch-bhutha-antharyami-azhwar

Highlights from thirukkurukaip pirAn piLLAn‘s introduction

pugazhum – After inviting his heart and his heart-like devotees who are desirous in kainkaryam to enjoy thiruvEnkamudaiyAn, and while engaging in enjoying him, in-between, AzhwAr enjoyed thirumalai (divine hill) seeing its most enjoyable nature, and then enjoying by singing about thiruvEnkatamudaiyAn having everything as his body (being the in-dwelling soul of everything), his nature of not being touched by the defects of the entities he pervades and his being together with divine forms, ornaments, weapons, consorts, servitors etc.

Highlights from nanjIyar‘s introduction

In fourth decad – emperumAn manifested his all-pervading nature to AzhwAr to fulfil his prayer of wanting to serve and AzhwAr becomes very excited. emperumAn pervades and has as his wealth, all entities such as the great elements (earth, water, fire, air and ether), the result of such elements (in variegated forms), illuminous objects, tasteful objects, songs etc which are pleasing to the ears, purushArthams (goals) such as mOksham etc, brahmA, rudhra et al, the progenitors. Not only he is pervading them all without being affected by their defects, he is also having the glories due to his distinguished forms. Meditating upon such emperumAn who is the lord of SrI mahAlakshmi, since those who meditate upon his auspicious qualities would become very weak [due to being separated from such great personality] as said in periya thiruvandhAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (my legs become weak and unable to stand, heart is melting and eyes spinning) and thus being unable to serve physically and as said in thiruvAimozhi 4.3 decad “kOvai vAyAL“, emperumAn would accept even AzhwAr’s words (desiring for various kainkaryams) as kainkaryams performed, AzhwAr engages in vAchika kainkaryam (service by words) by glorifying him using the words that identify his wealth as himself (the one who has such wealth).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In fourth decad – Since nArAyaNan who is always with all chEthana (sentient beings) and achEthana (insentient beings) is the recipient of the kainkaryam (service) which was desired by AzhwAr in the previous decad, AzhwAr meditating upon his all pervading nature, highlights the following aspects:

  1. being the prakAri (in-dwelling soul) of all the great elements and their variegated forms
  2. being the prakAri (in-dwelling soul) of the transformed forms of the great elements
  3. being together with distinguished forms
  4. being the prakAri (in-dwelling soul) of distinguished objects such as precious gems etc
  5. being the prakAri (in-dwelling soul) of tasteful sweet items
  6. being the prakAri (in-dwelling soul) of the various sounds in the form of vEdham, gAnam (songs) etc
  7. being the prakAri (in-dwelling soul) of purushArthams such as worldly pleasures, liberation etc
  8. being the prakAri (in-dwelling soul) of the important personalities of this world such as brahmA et al
  9. being the prakAri (in-dwelling soul) of all such entities
  10. still not being affected by the defects of the objects he pervades

Meditating upon these aspects, AzhwAr  performs vAchika kainkaryam (service by words), by glorifying his inseparable nature from all entities, using the names of the entities he pervades which are much like his divine names.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously, AzhwAr craved to serve saying in thiruvAimozhi 3.3.1 “ozhivil kAlamellAm udanAy manni vazhuvilA adimai seyya vENdum“; Iswara manifested his sarvAthmabhAva (being the soul of everything) to him to fulfil all his craving. But, both will remain unfulfilled, since emperumAn would not engage him in service and AzhwAr would not serve him. emperumAn is of the nature as said in mahAbhAratham udhyOga parvam 87.13 “… nachEchchathi janArdhana:” (janArdhana is desireless in accepting anything), he is easily worshippable and will be satisfied with whatever he gets. AzhwAr’s love is unending love; when he manifested his all-pervading nature to fulfil his cravings, AzhwAr starts meditating upon his auspicious qualities instead of engaging in service and became as said in periya thiruvandhAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (my legs become weak and unable to stand, heart is melting and eyes spinning). And emperumAn is of the nature that he will accept AzhwAr’s [loving] words as all types of kainkaryams as seen in thiruvAimozhi 4.3.2 “punaiyum kaNNi enadhudaiya vAsagam sey mAlaiyE vAn pattAdaiyum ahdhE” (my collection of words is your garland and your decorative clothes are also the same).

For AzhwAr, bhagavAn‘s true nature, qualities, wealth, pastimes are all enjoyable; instead of enjoying them as seen anywhere, like one would place diamond, pearls etc in a necklace and enjoy, AzhwAr is enjoying all objects by observing them together with bhagavAn and enjoys them. For AzhwAr, bhagavAn’s qualities and wealth are without any difference. Just like the qualities cannot exist or be seen without bhagavAn (who is the abode of such qualities), his wealth too cannot exist or be seen without his presence. Moreover, for a mukthAthmA, even leelA vibhUthi (material realm) is enjoyable since it belongs to emperumAn; whereas it is said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran” (AthmA will not contemplate about the material body after reaching the spiritual realm), it is only saying that mukthAthmA will not experience the material realm due to karma (bondage). Once, one becomes a mukthAthmA where there is no thoughts that are influenced by karma (bondage), everything will then be seen as owned by bhagavAn and thus will be enjoyable.

In this material realm, some are said unfavourably as in periya thirumozhi 11.6.7 “eNNAdha mAnidaththai eNNAdha pOdhellAm iniyavARE” (It is pleasing whenever I don’t think about those who don’t think about bhagavAn) and others are said favourably as in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai orukAlum pirigilEnE” (I will never separate from those great people who recite the names of emperumAn); this is the gyAna dhaSA (state after knowledge has dawned in an individual). But in prApthi dhaSA (in the liberated state), this difference will not be observed and everything will be enjoyable [since everything is owned by bhagavAn]. Though everything is owned by Iswara, some are condemned as in nAnmugan thiruvandhAdhi 53 “pollAdha dhEvaraith thEvarallAraith thiruvillAth thEvarai thEREnmin” (those who are not worthy of seeing, lacking divinity, not with SrI mahAlakshmi – don’t consider them as Gods); when SAsthram is fully analyzed we will observe acceptable and unacceptable aspects. emperumAn blessed AzhwAr with pristine knowledge without any blemishes, so that he can enjoy all his qualities, wealth etc., without any limitation. emperumAn blessed him with ultimate knowledge that he is not disturbed by thoughts that are influenced by his past karma (virtues/vices).

Having seen bhagavAn‘s true nature, forms, qualities etc as shown by him, AzhwAr sees that

  • emperumAn has as his wealth all entities such as the great elements (earth, water, fire, air and ether), the result of such elements (in variegated forms), illuminous objects, tasteful objects, songs etc which are pleasing to the ears, purushArthams (goals) such as mOksham etc, brahmA, rudhra et al, the progenitors;
  • not only that, he being present in all these entities as antharAthmA (in-dwelling soul) but not being affected by the defects of these entities [unlike jIvAthmA who gets affected] which can be understood clearly through the strength of pramANam (authentic source) as in rig vEdha – muNdaka upanishath “… anaSnannanya: …” (paramAthmA being separate from jIvAthmA does not endure the results of karma unlike jIvAthmA, while both are residing in the body like two birds in a tree) and thus greatly shining;
  • in such wealth, just like the words indicating an entity will also indicate the soul in-charge of that entity [for example, if one calls a person named rAma, it applies to both the body and the soul inside the body], the same word also indicates paramAthmA who is the soul of that jIvAthmA;
  • seeing that all words, whether distinguished words such as nArAyaNa etc which are unique for bhagavAn or other common words, indicate sarvESvaran only ultimately; being grateful after seeing that the wealth of bhagavAn is not separate from him and looking like garland on shoulder (nicely fitting) and is part of what is to be enjoyed;
  • since he is unable to perform all kainkaryams as greatly desired previously;
  • bhagavAn too is of the nature that he will accept any service as all services rendered to him as identified in thiruvAimozhi 4.3 “kOvai vAyAL” decad,

AzhwAr engages in kainkaryam through his words (praises), like a person collecting fruits from trees amidst a huge gush of wind [where he will run around with anxiety fetching fruits], he becomes bewildered think “should I say this?”, “should I say that?” and so on. Thus, AzhwAr engages in all kinds of kainkaryams as prayed by him in “vazhuvilA adimai seyya vENdum nAm” (should serve in all aspects without leaving any service).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 42

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Introduction (given by maNavALa mAmunigaL)

People did not reform by incarnation of emperumAn but they did by incarnation of emperumAnAramudhanAr said in the previous pAsuram. In this pAsuram – talks about how he was attracted to worldly matters of women, etc., and how emperumAnAr got him due to his extreme kindness; so saying, amudhanAr, with happiness, places his head on the divine feet of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, the worldly people who did not reform even after emperumAn had incarnated here, had done so after emperumAnAr’s incarnation; they reformed and became distinguished servants of emperumAn – said amudhanAr. In this pAsuram – my AthmA was deteriorating due to tightly bound love towards the breasts of young women of decorations from feet to head; emperumAnAr who is without any blemishes, who is having the greatness of knowledge by which he can advice us that the husband of pirAtti that is thiruvarangach chelvanAr (emperumAn at SrIrangam) is the true lord available for all the AthmAs, and so emperumAnAr had shown his kindness to the worldly people (talked about in the previous pAsuram), has now poured such limitless kindness towards me, and pulled me out of the mud that had covered me, that is, from my attraction towards worldly matters. Oh do you see that greatness! – enjoys amudhanAr and places his head on the divine feet of emperumAnAr.

AyizhaiyAr kongai thangum akkAdhal aLaRRazhundhi
mAyum en Aviyai vandhu eduththAn inRu mAmalarAL
nAyakan ellA uyuirgatkum nAthan arangan ennum
thUyavan theedhil irAmAnusan thollaruL surandhE      42

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Word by word meaning (given by maNavALa mAmunigaL)

Ay – exclusively selected; Using flowers, ornaments, they hide the blemishes of their body from being visible, and make us infatuated, and so they choose the ones (ornaments, etc.) that are suitable for their form;
izhaiyAr – having such ornaments, and wearing of which is their identity – such women’s –
kongai thangum – staying only in their breasts and not in any other parts,
ak – (that) – the (love) that cannot be explained in words, that lowly love;
azhundhi – (I had) set deep
kAdhal aLaRu – in the mud slush that is the love towards them,
en Aviyai – and so my AthmA
mAyum – was deteriorating (that is, loss of being according to the true nature);
like how the virtuous ones who know how to pull out the one stuck in mud immersing to death, (emperumAnAr did that to me by saying -)
mAmalarAL nAyakanthAyAr’s husband
arangan – that is, periya perumAL is the only
nAthan – lord
ella uyuirgatkum – for all the AthmAs –
ennum –  so advises
irAmAnusanemperumAnAr,
thUyavan – who is having purity of knowledge, and when advising in this way,
theedhu il – not having blemishes like doing it for money, fame, etc.,
thol aruL – his natural kindness
surandhu – kindled,
vandhu – he came as pushed by that kindness
inRu eduththAn – and now saved me.
‘Oh how great that is!’ is the meaning.

ak kAdhal – is also to mention that it is to be avoidable.

vyAkyAnam

Ay izhaiyAr – As said in ‘charmA srag mAmsamEmE dhOsthi majjA chuklAdhi samyuthE | dhEhE  chEth preethimAn mUdO’, (body is of components of skin, meat, bones, etc., (so something that is in the form of combination of other things is bound to deteriorate) – those who are having love towards such body is the fool/ignorant), and, ‘krimi janthu sangulam’ (it includes germs, etc.,), and ‘svabhAva  dhurgandham asoucham adhruvam kaLEbaram mUthra pureesha bajanam’ (smells bad by nature, impure, this body is the holder of urine, etc.), and ‘mudaithaliyUn [rAmAnusa nURRanthAdhi – 96]’ (having meat of bad smell) – such is the body which is to be avoided, and they hide such nature of the body by decorating themselves with clothes, jewels, sandal paste etc., and look beautiful from feet to head – such young women’s –

Ay selected choices of (ornaments);

Like those who join the palms with outward respect (and say nama: etc.,) while appearing to be not having any defects,  they are having such decorations on themselves;  { Translator’s note: Contrast this with the gOpikAs who wear ornaments in thiruppAvai – 27 }

kongai thangumAs said in ‘sthanau mAmsa grandhee’ (two breasts that are swell nodes of meat),  being attracted to such breasts of meat, not understanding its blemishes, but thinking of them as enjoyable, and having no ability to look at anything else (even in that body), like one having strong thirst for water would always stay around near a water-shed, he is living in them permanently;

ak kAdhal alaRRazhundhi like them the love also which is very lowly which is like a deep mud in which he is immersing; or, such love which is beyond words (not understandable);

mAyum  – deteriorating (AthmA)

en Aviyai – ‘Earlier you had talked about emperumAnAr lifting up the worldly people, but how did you know about that? In case you had heard about it in private learning, would we have to believe that?’  No, I did not hear about this based on preaching – I am the eye witness of it, saying that he points to himself, saying ‘en Aviyai’ here, that is, my AthmA.  My AthmA which was like a non-existent one (which he made to be like existent based on his kindness); My AthmA which does not have any means (for getting such grace).

mAmalarAL mA malar – great flower – implies lotus that is enjoyable among all types of flowers; since that flower is like an example for her (pirAtti’s) divine hands, feet, and eyes, etc, and since it is having great fragrance it is so enjoyable and is an example for her greatness, and since she is born in that flower and lives there, she is referred as ‘mAmalarAL’.

mAmalarAL nAyakanSince nArAyaNan is bound to be common to both bondage and liberation, and bound to punish if people do not follow the instructions, He might be accused of ‘vaishamya nairgruNyE na sApEkshathvAth [brahma sUthram – prayOjanathvAth adhikaraNam – chapter 2] (brahmam does not have partiality or cruelty (because the happy and sad parts of lives of jIvAthmAs are due to their deeds)’, and ‘krutha prayathnA apEkshasthu vihitha prathishidhdhA vai yathArdhdhibhya:  [brahma sUthram – parAyaththa adhikaraNam – chapter 2]’ (~ SAsthram has asked him to do certain things and not do certain things – if one says that only emperumAn instigates people to do or not do things, then instructions of do’s and don’ts of SAsthram would be pointless; so it is with their own efforts that people do and not do certain things and so they do not follow / oppose the instructions of vEdhas, and thus accumulate karmas),

and so He sees the deeds and misdeeds of people and will hand them its effects accordingly – is how one would have to be afraid of if nArAyaNan were a bachelor.

Since He is not a bachelor, as said in ‘saha dharmachareem saurEssammandhritha jagaththithAm | anugrahamayeevandhE nithyamagyAtha nigrahAm’ (sowri rajan’s wife who is focused on the good for all the people, bow to Her who does not know punishing), thAyAr is such, and she always graces us, reminds emperumAn about the goodness of the world that He is, and attracts Him by rolling her eyes, etc., related to playing her eye brows on Him, and makes Him listen to her wishes, and she too stays with Him without ever leaving as said in ‘iRaiyumagalakillEn [thiruvAimozhi – 6.10.10]’ (would never leave you) – husband of such pirAtti; Isn’t She the one who said ‘na kaschinnAparAdhyathi‘ (there is no one who does not commit mistakes – SrI rAmAyaNam yudhdha kANdam 116.45) (when in the group of rAkshashIs in lankA));

(So this is about the husband of such thAyAr, so we can be sure of His kindness towards us);

Ramanuja panguni uttiram serthi

ellA uyirgatkum nAthan  As said in ‘pathim viSvasya’, he is the protector of all the AthmAs. He is the lord of all the AthmAs; but, do  not think that He is not reachable for us because of what is said in ‘vidhi Siva sanakAdhyai: dhyAthum athyantha dhUram’ (SrIman nArAyaNan is) beyond limits of knowing for  brahmA, Siva, and his set of offspring)

arangan – He has come searching for us to our place and having His temple here (in SrIrangam);

Yes, He said ‘abhayam sarva bhUthEbhyO dhadhAmi’ (will protect everyone);

ennum  in that way (emperumAnAr) advised to us about emperumAn. That emperumAnAr is –

thUyavanAs said in ‘nahi gyAnEna sadhruSam mavithramiha vidhyathE’, due to his knowing the truth of philosophy up to its most inner meanings, he (emperumAnAr) makes those like me who is lowly to become pure.

‘(You said emperumAnAr took you up), but you were not going after him for this, but were only after material things/women!’ ,

theedhil(emperumAnAr not having a blemish) – he does not have the fault of looking for qualification on our side; also he does not have the fault of expecting wealth, fame, worship, etc., when teaching us;

irAmAnusan – such emperumAnAr;

inRu that too, did his grace come after a long time? inRu – vandhu – came now for all the people to see;

thol aruL surandhu – may be he showed his kindness to you at one point in time, is it there for him at all times? thol  – that kindness is his innate nature;  arul surandhu – such kindness flowing out, and growing such that all my bad traces are destroyed;  as said in ‘thripAvanArENu nivAraNOthakam’, he showered his kindness like the cloud showering the rain;

eduththAn – Like how virtuous ones who have the knowledge would save someone dragged by the floods, like how a mother who would jump into the well in which her child has fallen and remove the danger, he came with such a great care and uplifted me.

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

izhai – made of gems;

mAyum AviemperumAnAr came near the time of (svarUpam) getting fully destroyed and saved me;   vandhu eduththAn – Shows the inability to do something by own efforts;  it might be that if he had come even a little bit earlier he (amudhanAr) would have not accepted his kindness – even though emperumAnAr had the kindness by nature for ever, this may be the reason for him to not come till now (answer to the question in pAsuram – 38).

Like how a virtuous person who knows the matter would jump and save someone getting taken away by the floods, emperumAnAr came and saved me from immersing into the mud;

maNavALa mAmunigaL also said ‘kUpaththil veezhum kuzhaviyudan kudhiththu avvApaththai neekkum andha annai pOl, pApaththAl yAn piRappEnElum ini enthai ethirAsan thAn piRakkum ennai uyppadhA’ [Arththi prabandham – 9].

emperumAnAr saved me by extending his long hand that is upadhESam.

mAmalarAL nAyakan – shows His parathvam (supremacy).

What did emperumAnAr advise? First he advised to those who are after beauty, that we should see who the most beautiful thAyAr is after – She is after emperumAn – so that is where our focus also needs to be.

But since He is Her husband, She is enjoying Him. What is there for us?

ellA uyirgatkum nAthanHe is the lord for everyone. So you also have the same level of rights for enjoying Him;  shows prApthi  (availability of Him for us);

How do we enjoy Him without seeing him?

arangan –  He is there for us to see; this shows his saulabhyam (simple to reach);

To change the focus of love towards unwanted ones, he showed about love towards the wanted one that is emperumAn;

To remove the poison of love towards lowly ones, he shows the poison of love towards brahmam.

How is it that both are poisonous; former is a poison when being together  – latter is a poison when separated (from emperumAn).

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3.3.11 – thAL parappi

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Previous pAsuram

nammalwar-tirupati

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr explains “those who practice this decad, will get all kinds of kainkaryams desired by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains acquiring the wealth of kainkaryam as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end, AzhwAr explains “those who practice this decad, will get all kinds of kainkaryams at the divine feet of thiruvEnkatamudaiyAn as desired by me”.

pAsuram

thAL parappi maN thAviya Isanai
nIL pozhil kurugUrch chatakOpan sol
kEzhil Ayiraththu ippaththum vallavar
vAzhvar vAzhveydhi gyAlam pugazhavE

Listen

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

thAL – divine feet
parappi – spread
maN – earth
thAviya – measured
Isanai – sarvESvaran
nIL – high (well-grown)
pozhil – having gardens
kurugUr – leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
sol – mercifully spoken by
kEzh – match
il – not having
Ayiraththu – thousand pAsurams
ippaththum – this decad also
vallavar – one who can recite (along with meditating upon the meanings)
vAzhvu – the glorious wealth of kainkaryam (which AzhwAr prayed for)
eydhi – attain
gyAlam – the whole world
pugazh – praise
vAzhvar – live gloriously (in such servitude)

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

nammAzhwAr, the leader of AzhwArthirunagari which is having high (well-grown) gardens mercifully spoke about sarvESvaran who spread his divine feet and measured the earth, in this thousand pAsurams; one who can recite (along with meditating upon the meanings) this decad also, will attain the glorious wealth of kainkaryam (which AzhwAr prayed for) and will live gloriously (in such servitude) being praised by the whole world.

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

  • thAL parappi maN thAviya IsanaiAzhwAr glorified sarvESvaran who measured the rough terrain of earth that has forests and mountains, with his tender divine feet, like spreading soft flowers over a rough surface. But when asked “Did he not glorify thiruvEnkatamudaiyAn [why speak about vAmana/thrivikrama here]?”, AzhwArs have mercifully glorified thiruvEnkatamudaiyAn as vAmanan as in periya thirumozhji 1.10.4 “koNdAy kuRaLAy nilam IradiyAlE viN thOy sigarath thurvEnkatamEya aNdA” (Oh God of gods thiruvEnkatamudaiyAn who is residing in thiruvEnkatam which has very tall peaks! you accepted the world by measuring them with your divine feet as a dwarf), thiruvAimozhi 6.10.6 “maN aLandha iNaith thAmaraigaL” (the divine lotus feet [of thiruvEkankatamudaiyAn] which measured the earth) and in periya thirumozhi 5.8.9 “ulagam aLandha ponnadiyE adaindhuyndhu” (reached the golden feet that measured the world and got uplifted); Also seeing at his posture which welcomes everyone to take shelter of his divine feet [like thrivikrama] and because he gives himself to forest and monkeys [the simplicity which is a quality of vAmana], thiruvEnkatamudaiyAn is explained as SrI vAmana.
  • nIL pozhil … – Mercifully composed by nammAzhwAr who is the leader of AzhwArthirunagari which has well-grown shade-giving trees like a shelter for the divine feet which mercifully measured the world.
  • kEzhil Ayiram … – kEzh – oppu (match). Those who can recite this matchless decad. The speciality of this decad is due to it being the decad where AzhwAr prays for the kainkaryam that is suitable for the true nature of the AthmA.
  • vAzhvar vAzhvu eydhi – Instead of it being just a desire/dream, AzhwAr‘s desire of the wealth of servitude will materialize [for those who recite this decad] and they will enjoy the same.
  • gyAlam pugazhavE – vAzhvar – [They will also be glorified] Like whole of ayOdhyA praised lakshmaNa “How special iLaiya perumAL (lakshamaNa) is! What great kainkaryam he got [to serve SrI rAma]!”.

Also explained as,

  • vAzhvu eydhi – gyAlam pugazha – vAzhvar – Unlike glorifying a wealthy person even though his cruelty may still be in the heart, just to earn their livelihood, those who recite this decad will glorify emperumAn with great love [after attaining great kainkaryam], thinking “We are fortunate to glorify emperumAn! what a life we have!”. Not just the most knowledgable persons, everyone one will affectionately glorify such devotees [who practice this decad].

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr longed to perform all kinds of kainkaryams to the divine feet of thiruvEnkatamudaiyAn at all times in all forms.
  • In the second pAsuram, when asked “Is that not done in the special abode of paramapadham?”, he replied “Even those residents of paramapadham come here and serve him. So, we too can get that here”.
  • In the third pAsuram, he said “If he can give himself to those who are filled with good qualities (nithyasUris – eternally free souls), why would not he give himself to those who are filled with defects (samsAris – worldly people)?”.
  • In the fourth pAsuram, he said “Giving himself to those nithyasUris is nothing great for him in comparison to giving himself to me”.
  • In the fifth pAsuram,  he said “Giving himself to me is not something great, when he cannot find anyone lower than me”.
  • In the sixth pAsuram, he said “as we engage in servitude towards him, our hurdles will be naturally eliminated”.
  • In the seventh pAsuram, he said “thirumalai AzhwAr (divine hill) himself will bestow this kainkaryam to us”.
  • In the eighth pAsuram, he said “this thirumalai AzhwAr would eliminate our hurdles and also will bestow himself to us”.
  • In the ninth pAsuram,  AzhwAr said “is thirumalai AzhwAr required to do this? relationship to the one who is related to thirumalai AzhwAr (i.e., thiruvEnkatamudaiyAn) is sufficient”.
  • In the tenth pAsuram, he said “Since the lord himself desires for thirumalai, all the servants of the lord should also take shelter of thirumalai”.
  • In the end, he explains the result and concludes the decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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yathirAja vimSathi – 13

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Tapathrayeejanithadukhkhanipathinopi dehasthethow
mama ruchisthu na thannivriththow /
ethasyakaranamaho mama papameva
Natha thwameva hara tad Yathiraja Seeghram //

(w to w) He Yatiraja -Come God for saints!, Tapathrayee janitha dukhkhanipathinopi – though falling down in the midst of sorrows that were emerged by the three thapas, mama  thu -for a lowlife like me dehasthethow  –the body which is not constant in its shape, by constantly living without ruined, ruche  –the desire, bhavathi -is emerging.  Thath nivriththow -In that perishable body, naruchi bhavathi –it is disgusting.  ethasya –The reason for the desire the body and not accepting it’s perishing, karanam mama papameva –is the cause of my sin. Natha –Head,  thvam eva –You are the Head to eradicate my sin,  thath seegram hara –please eradicate the moment my sins.

(Commentary) In this Sloka, Mamunigal says that Yatiraja informed him that until now the cause for mentioning the mistakes is the desire in  his  stable body.  He can desire to delink the body which is not stable, which is full of multiple impurities and giving room for several diseases, after considering the above mistakes. The word tapathrayee means three types of causes for sorrow.  1. Adhyathmika – based on body by living in the womb etc. 2. Adibowthika – emerging due to five elements of water, fire etc. 3. Adidaivikam –suffering in the hell etc. by the God, Yama. This is mentioned in another way also.  Any man will drive away with a stick the dog, crow etc. which desire to eat the blood, flesh etc. of the body. This is stated in the Sloka – yati namasya kayasya yath antha, tat bhahir bhaveth. In the main Sloka tan nivruththow naruchi the alphabet na which has negative meaning, is to be added with the word ruchi that indicates the negation of desire.  Hence, Mamunigal means to eradicate the sin immediately which is the cause for desire on the stablity of cruel body than the desire in the experience  of worldly matters. Yatiraja has not delinked the body, as Mamunigal was to live in this world to uplift the people.

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-13/

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yathirAja vimSathi – 12

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Antar bahis sakalavasthushu santhameesam
Antaha puraha sthithamivaham aveekshamanaha /
Kandarppavascha hrudayas sathatham bhavami
Hantha thvatagragamanasya Yathindra narhaha //

(w to w) He Yathindra  -Come Yathiraja!. aham myself, sakalavasthushu  -in all things, antar bahischa santham -pervaded in and out, Esam  -Sriman Narayana who is  controlling all, puraha sthitham  -the man who is appearing in front, antaha iva  -like blindman, aveekshamanaha san -not seen by Him, hence, kandarppavascha hrudayaha  -desired and yielded to Manmadan, sathatham bhavami –is being always.  Hence, tvath agra gamanasya -to come before Yourself, (aham) na harhaha  -I am not eligible.  hantha  -Alas! what a hardship.

(Commentary) Mamunigal says that Yathiraja is inviting by saying, please come to my place where I am here, so that I will do whatever is required. Mamunigal feels that he not even eligible to approach Yathiraja. In Sloka 7 for the words, vruththya pasuhu naravapuhu aham, Mamunigal pitifully remarked that not knowing to differentiate between mother and other things like an animal he was existing as a man with body only.  Explaining the above statement, in this Sloka Mamunigal informs Yatiraja the status of his mind which is  yielded to lust.  With due consideration, Mamunigal says that Yatiraja is the Head of those elders who controlled lust and he is unable to face him after being yielded to lust. Annappangar Swami beautiful summarizes that Mamunigal, who is wedded to lust and, feels not eligible to stand before Ramanuja and even if he stands before Ramanuja that will embarass Him.  

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-12/

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yathirAja vimSathi – 11

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Pape krute yadi bhavanthi bhayanutapalajjaha
punaha karanamasya katham ghatetha /
Mohena me na bhavatheeha bhayadilesaha
thasmath punaha punaragham yathiraja kurve //

(w to w) He Yathiraja  -Come Yathiraja! Pape krute  sathe –when doing sin, mama –for myself, bhaya anutapa lajjaha  -there was fear about what’s going to happen further, and I feel for what  a terrible mistake I had committed, and feel ashamed for how I show my face to the elders, bhavanthi yadi  -if happened, asya punaha karanam  –such sins repeatedly, katham gatetha  -how will that be accepted? Iha –In doing this sin, bhaya adilesaha -not an iota of fear in these three things i.e. sin, mistake and shame, mohena  -sense of illusion in experiencing the mundane matter which is not to be experienced, me  -for myself, na bhavathe –not emerging. thasmath  –Hence, agam punaha punaha –doing repeatedly the sin.

(Commentary)  Mamunigal reads Yathiraja’s mind which says that merely carrying the nomenclature of Saranagathi by the sinner, after doing sin, fear and shy will emerge and sinner will not repeat sin. If realization emerges and thereby sinner regrets, the sins will go away. The word agham means sin. If fear and other things emerge completely, there is no chance to do sin again.   Even if it emerges in small proportion, sins could be committed sparingly and not further. But am continuously committing sins since an iota of these fears, shame has not struck me so far. Hence, Mamunigal prays to eradicate such sins which emerges due to sense of illusion through sabdha etc. He prays to eradicate such illusions that prompt him to desire committing such sins. This is the inner meaning of this Sloka. Hence, the word tat varaya is to be added in this Sloka also.

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-11/

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yathirAja vimSathi – 10

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Ha hantha hantha manasa kriyaya cha vacha
yoham charami sathatham thrividhapacharan /
soham tavapriyakaraha priyakrudhvadeva kalam
nayami Yatiraja thathosmi murkhaha //

(w to w)  Yatiraja  -come Yathiraja! yaha aham -what kind of myself, manasa vacha kriyaya cha -by word, mind and body, thrividhapacharan  –three kinds of sins  – disrespect to bhagavan, disrespect to bhagavatas, unbearable disrespectful conduct, sathatham  charami – uninterruptedly doing, so aham -such kind of myself, tava –for your Goodself, who is so kind towards myself, apriyakaraha san –doing unwanted thing, priyakrudhvath eva  -pretend by doing wanted things, kalam  nayami -spending the days. Ha hantha hantha  -Alas, Alas, Alas, thathaha aham murkhaha asmi  -hence, I became ignorant. Tat varaya –That ignorance is to be eradicated.

(Commentary) In this Sloka, Mamunigal prays to eradicate the sins of his mind’s false doings and ignorance, which is the cause for former.  Anna Appangar swami thought that in the Sloka 4, Mamunigal mentioned mind, body and word. Though, he mentioned in the Slokas 7,8,9 and 10 about the above three, in the Sloka 7 and 8, he mentions about body’s sins. In the 9th Sloka, he mentioned about word’s sins and in the Sloka 10, he mentions about mind’s action which are chiefly to be thought of. Disrespect to Bhagavan means that thinking equality of Sriman Narayana with Brahma, Siva and others; thinking the Avatara of Rama is merely man’s action; and thinking Archavatara as stone and bronze and so on. Disrespect to Bhagavata means for the sake of earning money, sandalwood, flower and women, one who does trouble to Srivaishnavas.  Unbearable disrespectful conduct means disliking without any reason Bhagavan, Bhagavatas and disrespect to Acharyas and so on. One can read about this extensively in Srivachanabhushanam. By mentioning the words ha hanta hanta, he regrets three kinds of disrespectful sins committed by himself.  In the Sloka 6, the word tat varaya is to be added till this Sloka. Anna Appangar Swami highlights the reason for mentioning the word murkha  three times, as Tondaradippodigal mentions in the Pasuram 32 of Thirumaalai three times, which Mamunigal mentions in Slokas 8, 9 and 10.

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-10/

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yathirAja vimSathi – 9

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Nityam thvaham paribhavami gurum cha
mantram tatdevatamapi na kinchidaho bibheyme /
Iththam satakopyasatavadhbhavadeyasanghe
hrushtascharami Yatiraja tatosmi murkhaha //

(w to w) He! Yatiraja! -Come Yatiraja, aham -myself, Gurum -the Acharya, who eradicates the inner ignorance by preaching what not known to me, mantram  -that Acharya who did upadesa of Ashtakshara Mantra, otherwise called Tirumantra,  tat devatam api  –Sriman Narayana, the inner meaning of that Mantra, nityam thu –always, paribhavami  –disrespecting, kinchit api – not a little, na bibheme  -not fearing about the annihilation  in future for disrespecting those three things, aho -what a wonderful this!, iththam -In this way, sata api -though, not knowing by anybody doing bad things, asavath  -or as nastika who has no belief in Sastras, behaving like doing good things both in and out, or  like astika has belief as codified in Sastras in those three things, bhavadeyasangge –in the midst of Ghosti, parama astikas,  who are devout at your feet, hrushta –happily think that my bad doings are not aware of by them, charami -wandering. tataha – Hence, aham murkhaha  -myself  became ignorant person.  Tatvaraya  – I request to eradicate all these ignorance.

(Commentary) In the fourth Sloka, my words need to be encouraged in pronouncing the attributes of Sri Ramanuja.  Now, in this Sloka, in contrast, my words abusing and disrespecting the Acharya, Mantra and God resultantly became ignorant and requested to eradicate the same. Disrespecting Acharya means the following – what is to be dispensed is not dispensed and what is to be taken is not taken as preached by him, to do upadesa for the persons who are not eligible to know, for the sake of my own fame or honour or for money.  Disrespecting the Mantra means hiding the true meaning of the Mantra and preaching the devious meaning.  Disrespecting the God who is mentioned in the Mantra means that not using the word, deed and body which were created by Sriman Narayana for Him only and using them for other petty pursuits. One can read the portion elaborately dealt with in Srivachana Bhushanam. The word Aho means wonderful – Since in the world no one can see a sinner like me who has no fear to do sin – hence it wonders to me.

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-9/

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yathirAja vimSathi – 8

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Dukkavahoaha manisam tava tushta cheshtaha
Sabdadibhoga nirathaha saranagathoaakyaha /
Tvatpada bhakta iva sishta janowgha madhye
Mithya charami Yathiraja Tatho asmi murkhaha //

(w to w)   Yathiraja  -Come Yatiraja! saranagatha aakyaha  –One who carry  only the name of Prapanna, Sabdadibhoga nirathaha  -one who interested in experiencing the low mundane matters through the five senses, tushta cheshta  -one who is doing the wrong things that are not to be done ordered by Sastras, tava –hence for yourself, dukkavahoaha  -creating sorrow,  aham –myself, tvatpada bhakta iva  -like Prapanna who prostrates in your feet with bhakti,  sishta jana oka madhye  -in the midst of  Acharyas like Kuraththalwan and others who are clear in their mind in knowing that doing servitude to your feet and to do that you are as a mean,  mithya charami  -I am wandering as a lier.  Tataha –In that reason, murkaha asmi –myself became ignorant person. Tat varaya –Such ignorance is to be eradicated.

(Commentary) In this Sloka, Mamunigal pleads that his interest in involving in mundane matters and that interest which creates sorrow must be eradicated. The word Yathiraja means that  Sri Ramanuja creates happiness by his control of mind to Embar and other saints, who controlled their minds.  The word Saranagathakyaha means that Mamunigal is carrying the name Saranagathan only and devoid of the relevant merits of not looking for other means (akinchinyatvam) and not looking for other ways (ananyagathitvam). Mamunigal says that he has not acquired any one of the following attributes of a Saranagathan  – 1. Think of good things that sprang of his own, 2. Dissipate the bad things, 3. Constant belief on Ramanuja in safeguarding oneself, 4. To handover our own protection to Ramanuja, 5. To feel that there is no other mean and no other protector.  The word dukkhavahaha means that he carrying the name Saranagathan and doing things through five sense organs and creating Sri Ramanuja to feel that our person is like this and pity for him.  Or else, he being Saranagathan he has to be guarded or doing bad things, he has to be left out – such kind of doubt creates sorrow.  He became ignorant, that means he does not know the good and bad things and is adamant in that sense.  Mamunigal is praying to eradicate such kind of ignorance in 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-8/

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