Daily Archives: September 2, 2016

शरणागति गद्य – प्रवेश (परिचय खंड)

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शरणागति गद्य

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namperumal-nachiar_serthiश्रीनम्पेरुमाल और श्रीरंगनाच्चियार – श्रीरंगम

श्रीपेरियवाच्चान पिल्लै के व्याख्यान का मुख्य आकर्षण

श्रीरामानुज स्वामीजी ने अपने प्रबंध श्रीभाष्य में मोक्ष (संसार से मुक्ति) प्राप्ति के लिए भक्ति योग की व्याख्या की है। श्रीभाष्य की रचना, कुदृष्टियों (वह जो वेदों का गलत अर्थ करते हैं) के तर्क का विरोध करने के लिए की गयी थी, जिनका मत था कि केवल ज्ञान योग से ही मोक्ष की प्राप्ति हो सकती है। श्रीरामानुज स्वामीजी इस बात से चिंतित थे कि श्रीभाष्य में वर्णित निर्णय से उनके अनुयायी और शिष्यजन यही विचार करेंगे कि मात्र भक्ति योग के द्वारा ही इस संसार से मुक्ति (मोक्ष) प्राप्त किया जा सकता है और वे मोक्ष प्राप्ति के लिए उसका ही अनुसरण करेंगे।

शरणागति गद्य में उन्होंने मोक्ष प्राप्ति के लिए शरणागति (भगवान श्रीमन्नारायण के आश्रित होना) के मार्ग पर विशेष ज़ोर दिया है। यहाँ एक प्रश्न मन में उठ सकता है कि जब शरणागति ही मोक्ष का मार्ग है, तब कूदृष्टियों के विरोध में “श्रीभाष्य” ग्रंथ में उन्होंने इस मार्ग की व्याख्या क्यों नहीं की? इसका कारण यह है कि जिस प्रकार एक ब्राह्मण चतुर्थ वर्ण के मनुष्य को वेद नहीं सिखा सकता, उसी प्रकार शरणागति के पवित्र रहस्य अर्थों को सर्वसामान्य में इस प्रकार प्रकट नहीं किया जा सकता।

मोक्ष प्राप्ति के लिए शरणागति, भक्ति योग से किस प्रकार से श्रेष्ठ है?

  • भक्ति, त्रयवर्णिकाओं तक ही सीमित है (प्रथम तीन वर्णों के लिए अर्थात- ब्राहमण, क्षत्रिय और वैश्य और इन तीन वर्णों में भी मात्र पुरुषों के लिए) परंतु शरणागति बिना किसी भेद के किसी भी प्राणी द्वारा की जा सकती है।
  • भक्ति का मार्ग कठिन है यद्यपि शरणागति का मार्ग अत्यंत सुलभ और सुगम है।
  • भक्ति के परिणाम, भक्त को तब प्राप्त होता है, जब उसके सभी प्रारब्ध कर्मों की समाप्ति होती है (कर्म दो प्रकार के होते हैं, संचित और प्रारब्ध :-
  • संचित कर्म उन सभी कर्मों का योग है, जो जीवात्मा ने अगणित जन्मों में उपार्जित किया है।
  • प्रारब्ध कर्म – संचित कर्म की गठरी से एक हिस्से के रूप में बाहर लेकर जीवात्मा को अपने कर्म के अनुसार पाप और पूण्य के रूप में इस संसार में बिताने की सुविधा दिया जाता है।
  • परंतु शरणागति का परिणाम उसी जन्म में प्राप्त होता है, जिस जन्म में आत्मा द्वारा शरणागति की जाती है।
  • भक्ति के मार्ग का अनुसरण करते हुए, भक्त को यह सावधानी रखनी चाहिए कि वेदों में कहे गए निर्देशों का उल्लंघन न हो। यद्यपि शरणागति के मार्ग में ऐसा नहीं है, क्यूंकि शरणागति करना तो अत्यंत सुगम है। भक्ति करने के लिए बहुत से प्रयास करने पड़ते हैं परंतु शरणागति सदा ही अभ्यास हेतु सहज है।
  • भक्ति का मार्ग आत्मा के स्वरुप के अनुरूप नहीं है, यद्यपि शरणागति स्वरुप अनुरूप है। अन्य शब्दों में, आत्मा का स्वरुप श्रीमन्नारायण भगवान के सेवक/ दास (शेषभूत) और उनके आश्रित (परतंत्र) बनकर रहना है और यह सभी शरणागति के मार्ग के अनुसरण से ही पूर्ण हो सकता है, जबकि भक्ति आत्मा द्वारा स्व-प्रयासों से की जाती है, जो आत्मा के स्वरुप के विपरीत है।
  • भक्ति मार्ग के माध्यम से जो परिणाम प्राप्त होता है ( मोक्ष अथवा भगवान के चरण कमल ) वो माध्यम इस परिणाम का लायक नहीं है किन्तु शरणागति माध्यम इस उच्च और श्रेष्ट परिणाम का यथोचित माध्यम है |

वेदांत में भी शरणागति का उल्लेख प्राप्त होता है। याग्निकीय उपनिषद् में, जीवात्मा के लिए द्वादश (१२) विशेष गुणों का उल्लेख किया गया है और उन सभी द्वादश गुणों में सबसे उंचा स्थान शरणागति को दिया गया है। शरणागति पूर्वाचार्यों द्वारा अनुसरण की गयी है और भगवान श्रीमन्नारायण को सबसे प्रिय है। इसलिए, वेदांत द्वारा स्वीकृत, जीवात्मा के स्वरुप के अनुरूप, आलवारों और पूर्वाचार्यों द्वारा अनुसरण की जाने वाली और भगवान श्रीमन्नारायण को प्रिय, शरणागति के इन गुणों को जानकार, श्रीरामानुज स्वामीजी ने शरणागति के विषय पर व्याख्या की, जिससे उनके अनुयायी भी शरणागति का लाभ ले सकें।

उन्होंने शरणागति के लिए उत्तर फाल्गुनी के दिन का चयन किया, जिस दिन श्रीनम्पेरुमाल और श्रीरंगनाच्चियार संग में विराजमान होकर दासों को दर्शन देते हैं। उनके मानस में संसार की सभी बाधाओं का सतत विचार चल रहा था और उनसे मुक्ति प्राप्त करने के लिए, उन्होंने दिव्य दंपत्ति के चरणों में शरणागति की। अपने आचार्य श्रीमहापूर्ण स्वामीजी द्वारा समाश्रयण प्राप्त करते हुए भी श्रीरामानुज स्वामीजी ने भगवान के चरणों में शरणागति की थी। जब शरणागति एक ही बार की जाती है, तब श्रीरामानुज स्वामीजी ने पुनः दिव्य दंपत्ति के चरणों में शरणागति क्यों की? संसार के भयानक रूप को जानकार और भगवान से शीघ्रातिशीघ्र मिलने की उत्कट चाहते हुए उन्होंने पुनः शरणागति की। यहाँ तक की आलवारों ने भी बारम्बार शरणागति की है (श्रीशठकोप स्वामीजी ने 5 बार और श्रीपरकाल स्वामीजी ने, 10 बार)। यही आचार्यों ने भी किया है। इसलिए इस संसार से मुक्ति प्राप्त करने के लिए और श्रीवैकुंठ में दिव्य दंपत्ति के कैंकर्य प्राप्ति हेतु, उन्होंने शरणागति की।

अब हम इस प्रबंध की प्रथम चूर्णिका की ओर अग्रसर होते हैं।

– अडियेन भगवती रामानुजदासी

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thiruvAimozhi – 3.5.4 – vambavazhiL kOdhai

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Full series >> Third Centum >> Fifth decad

Previous pAsuram

krishna-7-bulls

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “If after meditating upon emperumAn‘s quality of love which caused him to kill the seven bulls and marry [his divine consort] nappinnaip pirAtti, one remains still, for what purpose were they born in vaishNava family?”.

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

vambavizh kOthai poruttA mAl vidai Ezhum adarththa
sem pavaLath thiraL vAyan sirIdharan thol pugazh pAdik
kumbidu nattam ittAdik kOgukattuNduzhalAdhAr
tham piRappAl payanennE sAdhu sanangaL idaiyE

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

vambu – having freshness
avizh – blossomed
kOdhai poruttA – considering attaining of nappinnaip pirAtti who is wearing a garland as the only goal
mAl – huge
vidai – bull
Ezhum – seven
adarththa – due to killing them
sem – reddish
pavaLam – like a coral
thiraL – large
vAyan – having gentle smile in the lips
sirIdharan – krishNa who stood having vIraSrI (wealth of valour)
thol – natural
pugazh – qualities
pAdi – sing
kumbidu nattam ittAdi – dancing upside down
kOgu – in chaotic manner
ugattu – noise
uNdu – make
uzhalArthAm – those who do not
piRappAl – having born
sAdhu sanangaL – in sAthvika sangam (assembly of devotees)
idaiyE – amidst
en – what
payan – use?

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

Considering attaining of nappinnaip pirAtti who is wearing a fresh blossomed garland as the only goal, emperumAn killed the seven huge bulls; due to killing them krishNa who stood having vIraSrI (wealth of valour) and having gentle smile in the large, coral like reddish lips; what is the use of being born amidst sAthvika sangam (assembly of devotees) for those who do not sing the natural qualities of such krishNa, dance upside down and make noise in chaotic manner?

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

  • vambavizh kOdhai poruttA – vambu – fragrance. avizhgai – spreading everywhere. kOdhai – garland, it is used to indicate the hair [which has the garland]. It means – one who is wearing [in her hair] a garland, the fragrance of which is spreading everywhere. Presenting the well decorated nappinnaip pirAtti and declared “she will be married to the one who wins over the seven bulls”; looking at her well decorated beauty and beautiful hair, ignoring his own safety, krishNa presented [risked] himself for her as said in “thavAsmi” (I am for you).
  • mAl vidai – huge bulls. Seeing the hugeness, one will naturally take a step back out of fear.
  • Ezhum – seven. As said in “SrEyAmsi bahuvignAni” (even for great persons, when doing noble tasks, there will be many hurdles), not one or two, but seven bulls that are hurdles.
  • adarththa – Since the result of winning them over is nappinnaip pirAtti’s embrace, he crushed the necks of the bulls at once instead of handling them one at a time.
  • sem pavaLath thiraL vAyan – Since the hurdles are eliminated, he smiled. It can also be explained as krishNa smiling, since the seven bulls are no match for his strong shoulders.
  • sirIdharan – He stood with vIra lakshmi (wealth of valour) after killing the bulls. Another explanation – Stood there ready for nappinnaip pirAtti’s embrace as said in SrI rAmAyaNam AraNya kANdam 30.39 and 30.40  “bharththAram parishasvajE“. [nampiLLai explains this SlOkam beautifully.]
    • tham dhrushtvA – Previously she (sIthA pirAtti) only observed romantic exchanges. Now only she observed “he is capable of those who cause hurdles for such enjoyable exchanges”. Before, when he goes for hunting, she hears from his companions “he killed this beast, that rAkshasa etc”; now she is personally witnessing him taking on the enemies.
    • Sathru hanthAram – one who completely destroyed the enemies instead of just sending them back with cuts and bruises. He did this without himself sweating much.
    • maharshINAm sukhAvaham – Like a man will bring his child along to engage with his wife, SrI rAma killed the rAkshasas who were the enemies of the rishis (sages), and presented himself in front of pirAtti to accept her embrace.
    • babhUva – She was worried seeing the cruelty of the rAkshasas and tenderness of SrI rAma and considered herself to have ceased to exist. Now, after seeing him victorious, she regained her existence.
    • hrushtA – If dharmi (entity) exists, dharmams (attributes and those which are supported by the entity), will also exist.
    • vaidhEhi – sIthA is one who is born in a family which is well aware of bravery [vaidhEhi – daughter of vidhEha (janaka’s ancestor) clan]. Another explanation – My father who gave you in marriage for launching and breaking one bow; what will he do if he saw your valour of killing 14000 rAkshasa single-handed?
    • bharththAram – As said in SrI rAmAyaNam bAla kANdam 77.26 “dhArA: pithrukruthA:” (given in marriage to you by her father), she loved SrI rAma, since it was her father who arranged the marriage; but, only now, she embraced him considering him to be a “real man”; previously it was sIthA who said in SrI rAmAyaNam ayOdhyA kANdam 30.3 “sthriyam purushavigraham” (you are a woman in the disguise of a man) [when SrI rAma suggests sIthA to not accompany her to the forest].
    • parishasvajE – She comforted SrI rAma, by pressing her divine breasts on the wounds caused in the battle. In the same way, krishNa stood there waiting for nappinnai’s embrace.
  • thol pugazh – Like those who are serving in the private quarters, singing about his qualities of loving affection which is part of his nature; they will sing as in thiruppallANdu 2mangaiyum pallANdu“.
  • kumbidu … – will do praNAmams (worship) and dance. Also explained as – dancing with anjali (folded palms).
  • kOgu kattu – dancing in a chaotic/disorderly manner
  • uNdu – having that as their daily routine
  • uzhalAdhAr – those who don’t conduct this on a daily basis
  • tham piRappAl – having been born amidst those who dance in a disorderly manner, what is the purpose of such birth? What is the purpose of them accepting a body amidst vaishNavas? piLLaip piLLai AzhwAn (a disciple of kUraththAzhwAn) explained “[The presence of such uninterested persons among vaishNavas would be like – when it is raining] When many SrIvaishNavas stand squeezed under a thiruppunnai (a divine tree), if strong village leaders with hairy shoulders and head covered with clothes [like turban] squeeze them further [it will be very uncomfortable]”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 51

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Full Series

<< previous (updhippana uththamar sindhaiyuL)

Introduction (given by maNavALa mAmunigaL)

amudhanAr says – there is no other reason for emperumAnAr to divine his incarnation in this world than to accept me as his servant.

Introduction (given by piLLailOkam jIyar)

Right from their childhood they did not think of Him as their uncle’s son (mAthulEyan), but were having faith considering Him as their protector; they are the pancha pANdavas; krishNan rode chariot for them and destroyed their enemies, and performed various lowly acts for them; SrIvaishNavas that are fully clear in their knowledge about their true nature and who know about these qualities of krishNan – for such SrIvaishNavas emperumAnAr is the ever enjoyable nectar; if one analyses the reason for such emperumAnAr to incarnate in this sinful world, it is confirmed that it is only for ruling me, and that there is no other reason – says amudhanAr.

adiyaith thodarndhu ezhum aivargatkAy anRu bhArathap pOr
mudiyap pari nedun thEr vidum kOnai muzhudhuNarndha
adiyarkku amudham irAmAnusan ennai ALa vandhu ip
padiyil piRandhadhu maRRillai kAraNam pArththidilE                 51

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Word by word meaning (given by maNavALa mAmunigaL)

adiyaith thodarndhu – As said in ‘krishNASrayA: krishNa balA: krishNa nAthAScha pANdavA: [mahAbhAratham] (they have surrendered to kaNNAn, are having kaNNan as their strength, and they consider kaNNan as their protector), they follow krishNan’s divine feet,
ezhum – and be proud
aivargatkA – for such pancha pANdavas
when all the bad group (of 100 kauravas) were present together and these (five) were here as a separate group,
anRu ­– on that day when they did not have any help than Himself,
bhArathap pOr – in the war of bhAratham,
mudiya – ended the side of the opposing ones;
as said in ‘Adiya mA nedum thEr [thiruvAimozhi – 6.8.3]’,
thEr vidum – (He) drove the chariot
nedum – that is tall and
pari ­– tied with horses,
kOnai – that is the sarvESvaran;
muzhudhu – all his qualities starting with ones like partiality towards His devotees, subservient to His devotees, removal of enemies of His devotees, etc.,
uNarndha – are known
adiyarkku – to the devotees who have lost to each of such nature of emperumAn and as if have agreed to their subservience to Him in writing, for such devotees –
amudham – he is an enjoyable one
iraAmAnusan – that is emperumAnAr;
ippadiyil – in this earth,
vandhu piRandhadhu – (his) coming and incarnating
ennai ALa – is for ruling me;
maRRuk kAraNam illai – there is no other reason,
pArththidil – if analysed.

ezhum – that is, the pious arrogance of thinking that they are of higher state, that ‘we have surrendered to krishNan’.

vyAkyAnam

adiyaith thodarndhu ezhumFrom childhood itself, due to the divine words of vyAsar, kunthI, mArkandEyan, and due to Him protecting them whenever they were in danger, they did not think of krishNan as their uncle’s son, but were having faith about Him as the para thathvam (Supreme being) who protects them;

as said in ‘krishNASrayA: krishNa balA: krushNa nAthAScha pANdavA: [mahAbhAratham] (they have surrendered to kaNNAn, are having kaNNan as their strength, and they consider kaNNan as their protector), they surrendered to His divine feet and won rudhran, indhran, and others, and decimated kAlakEyan, hidimban, jarAsandhan, and others, and having the pious arrogance that there is no one to equal them in the world;

aivargatkA – for such pancha pANdavas named dharman, bheeman, arjunan, nakulan, and sahAdhEvan, five in number;

anRu when due to partiality towards dhuryOdhanan, the bad groups of karNan, salyan, and others were together, and these (five) pANdavas were separated alone, and were not having any help other than Himself,

bhArathap pOr mudiya  – Since in both the groups there were descendants of bharathan, the bad ones were present on both the sides and warred, this war is named as ‘bhAratha yudhdham’. In such two groups as there were a total of eighteen akshauhiNis (army consisting of ten anIkinIs or 21870 elephants, 21870 chariots, 65610 horse and 109350 foot soldiers), except the five pANdavas all their hostile ones were decimated by Him in the war.

pari nedum thEr vidum kOnai – As said in ‘Adiya mA nedum thEr [thiruvAimozhi – 6.8.3]’, the chariot, with white horses, well decorated, the chariot which was obtained by praying to dhEvathas, the big chariot, and for everyone to know about his being the lord of everyone, He drove that chariot.

This meaning is given in ‘thathra pANdavAnAm kuruNancha yudhdhE prArabhdhE bhagavAn purushOththama:, sarvESvara:,  jagath ubakruthi marthya: ASritha vAthsalya vivaSa: pArtham rathinam AthmAnancha sAradhim sarvalOka sAkshikam chakAra [emperumAnAr’s gIthA bhAshyam]

(When the war started between pANdavas and kauravas, emperumAn who possesses all the auspicious qualities, who is chief of everyone, who is the controller of everything and everyone, who is having the mind of helping the world, and so incarnated, and who is kind to His devotees and not sees their mistakes, with arjunan as the chariot rider and Himself as the charioteer, for all the world to witness it ..’, is how emperumAnAr also divines in his gIthA bhAshyam.

(kOn -> king) : Even though this krishNan incarnated in the clan of cowherds,  it is well known that when He went to kuNdinapuram for the bride groom selection by rukmiNi pirAtti, at that time, indhran had sent a throne from his world for krishNan to be seated as a king and inaugurated him as a king; so calling krishNan as king is acceptable here;

About such krishNan,

muzhudhuNarndha adiyavarkku – (they understood very well about such krishNan); That/about –

His true nature, form, qualities, and wealth,

and as said in ‘Esha nArAyaNa SrImAn ksheerArNava nikEthana:, nAgaparyankamuthsrujya hyAgathO mathurAmpureem’ (~ SrIman nArAyaNan descended from the milky ocean and incarnated in mathurA), He incarnated as the supreme lord for everyone, and without reducing any of His qualities;

and as His father (vasudhEvan) prayed to Him as ‘upasamhara sarvAthman rUpamEthath chathur bhujam’ ((as krishNan was born with four shoulders) vasudhEvan prayed to Him to be with two shoulders only, and so He followed his word and was present pretending like other humans of material body),

and His walking across the river yamunA (as His father carried Him),

krishna yamuna

and staying tied by a woman (yasOdha),

M

and killing of the enemies of devotees – like pUthanai, chakatam, yamaLArjunan, arishta, pralambhan, dhEnukan, kALiyan, kEsi, kuvalayApeetam, chANUra, kausala, kamsan, etc.,

krishna-putana

and His blessing akrUrar, mAlAkarar, etc.,

and doing well above human capabilities like lifting of mount gOvardhan, and such acts,

krishna-Govardhan

and as a servant of pANdavas went as a messenger with the message tied to his neck,

krishna-messenger

and being a charioteer who can be directed by the leg of the rider, doing such service,

and showing his full form (viSvarUpam),

krishna-githa-etc

and with arjunan as the front, for helping the world, His releasing of the most important SAsthram (of SrI bhagavath gIthA),

and so on;

The noble ones who have understood these fully,

and having lost to each of such characteristics of emperumAn,

and stayed true to their nature of subservience to emperumAn (as if gave it in writing),

such nobles ones like AzhvAn, ANdAn, piLLAn, embAr, and so on;

for them –

amudham(nectar) – Since he (emperumAnAr) makes such noble ones gain according to their true nature (svarUpa ujjeevanam), he is being enjoyable by those noble ones like having a nectar;

irAmAnusan – (such nectar is) emperumAnAr;

ennai ALa vandhu – When (emperumAnAr as Adhi SEshan is) having complete and full divine experience in paramapadham, he ignored that, and came here only for getting me to serve him;

ip padiyilAs said in ‘bhagavath svarUpa thirOdhAnakareem vipareetha gyAna jananeem svavishayAyAScha bhOgya bhudhdhEr jananeem’ (will hide the true nature of emperumAn, will instigate unwated knowledge, will make everyone to feel itself as enjoyable and experience it), in such material world, in this earth;

piRandhadhu  – As said in ‘SrImAn Avira bhUdhbhUmau’, he incarnated –

ennai ALa – As said in ‘ahamasmi: aparAdha chakravarththy’  (~ I am the head of sinners), and in ‘pApAnAm prathamOsmi aham’ (I am the leader among the sinners), only for the upliftment of me who is of such nature;

maRRillai kAraNam pArththidilE – When further researching for the root cause of his incarnation here, there is no other reason – thus divines amudhanAr.

{Translator’s note:  For those noble ones, emperumAnAr is the amudham (nectar); for emperumAnAr the amudham is one aptly named amudhanAr;  amudhanAr seems to say that emperumAnAr incarnated only for getting this nectar}.

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

adiyaith thodarndhu ezhum aivargatkAy  – Since pANdavas followed His divine feet, they rose; other who did not, fell.

mArkANdEyan advised pANdavas as ‘gachchathvamEhanam SaraNam SaraNyam purusharshabhA:’ (Oh the noble men! Surrender to this kaNNan), and they followed that advise as said in ‘dhraupadhyA sahithAs sarvE namaschakrur janArdhanam’ (everyone together with dhraupadhi, offered their respect to kaNNan);

While pANdavas considered themselves as servants of kaNNan, kaNNan was thinking of Himself as their servant (and performed any and all acts to help them get back their kingdom).

thEr vidum kOnai – by ‘thEr vidum’ (driving the chariot), it shows His saulabhyam (easy to relate to); by ‘kOnai´ it shows his parathvam (supremacy).

muzhudhuNarndha … irAmAnusan –By ‘aivargatkAy’ the noble ones know about His partiality towards His devotees; by ‘thEr vidum’ they know about His subservience to His devotees, and by ‘mudiya vidum’ they know about His strength of finishing off the enemies – thus they understand about Him fully;

Understanding the secret of His incarnation, and having lost to the ways of emperumAn, such devotees are enjoying emperumAnAr as nectar. So emperumAnAr (his body) cannot be of material nature; nectar is divine, isn’t it? So the reason for this nectar to be born here is not due to karmas. Then why did this nectar born? It is for ruling me only, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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