Daily Archives: September 7, 2016

thiruvAimozhi – 3.5.8 – vAr punal

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Full series >> Third Centum >> Fifth decad

Previous pAsuram

srinivasa-garuda-hill

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Those who are always attached to the qualities of thiruvEnkatamudaiyAn who is approached by every one, though being in samsAram (material realm), they are greater than nithyasUris (eternally free souls of paramapadham)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who perform acts which are in deep attachment to sarvESvaran who is in archA (deity) form with simplicity in thirumalA, they will be honored by nithyasUris”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. AzhwAr says “Who are we to glorify those who are attached to the simplicity of thiruvEnkatamudaiyAn? nithyasUris themselves are glorifying them”.

pAsuram

vAr punal andhaN aruvi vada thiruvEnkataththendhai
pEr pala sollip pidhaRRip piththar enRE piRar kURa
Ur pala pukkum pugAdhum ulOgar sirikka ninRAdi
Arvam perugik kunippAr amarar thozhap paduvARE

Listen

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

vAr – falling
punal – having water
am – beautiful
thaN – cool
aruvi – having water falls
vada – (for thamizh land) the northern boundary
thiruvEntaththu – standing on the great thirumalA
endhai – my lord’s
pEr – divine names (which reflect his true nature, forms, qualities and wealth)
pala – many
solli – speak
pidhaRRi – blabber in a disorderly manner

Due to that,
piRar – others (who lack devotion towards bhagavAn)
piththar enRu – as mad
kURa – to be said
pala Ur – in many towns (which are inhabited by people)
pukkum – entered
pugAdhum – even in those places which are not inhabited by people
ulOgar – worldly people
sirikka – to laugh at
ninRu – standing (with overwhelming emotions)
Adi – dance around
Arvam – enthusiasm
perugi – abundance
kunippAr – dance with somersaults
amarar – sUris who are eternally enjoying bhagavAn
thozhap paduvAr – will be glorified

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

My lord (thiruvEnkatamudaiyAn) is standing on the great thirumalA which is (for thamizh land) the northern boundary and is having water falls with beautiful cool falling water. The devotees speak and blabber in a disorderly manner, such emperumAn‘s many divine names (which reflect his true nature, forms, qualities and wealth)). Due to that, they enter in to many towns (which are inhabited by people) and even in those places which are not inhabited by people, to be called as mad by others (who lack devotion towards bhagavAn) and to be laughed at by worldly people and still standing (with overwhelming emotions) and dance around doing somersaults with abundance of enthusiasm; such devotees will be glorified by sUris who are eternally enjoying bhagavAn.

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

  • vAr punal … – My lord descended into northern thirumalA which has beautiful, invigorating water falls which have dripping water.
  • pEr … – Speaking his many divine names in a disorderly manner. AzhwAr is highlighting his own experience in “ozhivil kAlam [thiruvAimozhi 3.3.1] and “pugazhu nal oruvan” [thiruvAimozhi 3.4.1].
  • pala solli – Speaking those phrases which relate to his true nature, forms, qualities and his wealth in great detail.
  • piththar enRE piRar kURa – Those who are indifferent (disinterested) on hearing bhagavAn‘s divine names would watch AzhwAr saying poruvil sIr bUmi enkO“, “kaNNanaik kUvumARE, kunRangaL anaiththum enkO“, “pangayak kaNNanaiyE, “gyAlam uNdumizhndha mAlai eNNumARu aRiya mAttEn yAvaiyum yavarum thAnE” [The concept of bhagavAn as the substratum/bearer of all objects/entities, which is explained in these pAsurams of previous decad, is not possible to understand for those who have not heard/understood vEdhAntham. So, they look at AzhwAr as a mad person who is talking unrelated things]. Others would think “AzhwAr is mad” and AzhwAr would [know and] say “they are mad”. As said in periya thirumozhi 7.1.8 “aththA ariyE enRunnai azhaikkap piththAvenRu pEsuginRAr piRar ennai” (When I call you (bhagavAn) as father, hari, they speak about me as a mad person), perumAL thirumozhi 3.8 “pEyarE enakku yAvarum yAnumOr pEyanE yavarkkum” (Others look like mad people to me and I look like a mad person to them), just like their [worldly people] acts would look disorderly to AzhwAr, AzhwAr’s acts would look disorderly to them.
  • piRar kURa – More than vaishNavas acknowledging us, avaishNavas declaring “he is not fit for us” and giving up is most desired; vibhIshaNAzhwAn considered rAvaNa saying as in SrI rAmAyaNam yudhdha kANdam 16.15 “thvAm thu dhik kulapAmsanam” (you are an outcast from our rAkshasa clan), as desirable. An AchArya named miLagazhwAn once heard about a king [who was unfavourable towards vaishNavas] giving gifts and went there. The king said “we won’t give you anything” and miLagAzhwAn said “Why so? if you want to test competenece in vEdham or overall SAsthram, you can do so and then give me gifts”. The king said “You are well qualified in those. I won’t disagree”. miLagAzhwAn asked “Then why are you refusing me gifts?” and the king replied “That is because, you are a vaishNava”. Hearing this miLagAzhwAn took off his upper cloth, threw it up and danced for being given up by an avaishNava. prAthikUlya varjanam (giving up unfavourable aspects) alone is required.
  • Ur pala … – Entering in places which are inhabited and not inhabited by humans. When those who don’t understand the greatness of such efforts see this and laugh at them, they would consider that as the music/tune and dance for that, and will be filled with enthusiasm and dance more.
  • amarar thozhap paduvArE – They will be glorified by nithyasUris. Those nithyasUris who are always in the presence of bhagavAn and sing/dance as said in thaiththiriya upanishath “ahamannam ahamannam ahamannam” (I am enjoyed by him – emphasised 3 times), will glorify them [who are singing and dancing for emperumAn in this material relam].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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uththara dhinacharyA – 12

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iti stuti nibandhena soochitaswamaneeshitaan
brtyaan premaardrayaa drushtyaa chinchantam chinthayaami tam

Word to word meaning

iti=like this as detailed in the six stanzas hitherto
stuti nibandhena=the text of stotra
soochita swamaneeshitaan=the benefits liked by each for himself
brutyaan=disciples like Koil Annan who can even buy  or sell or dispose
prema aardrayaa= with eyes filled with love and grace
drushtyaa = looks of the eyes
chinchantham tam-that Manavala Maamunikal
chintayaami=is always in my thoughts and meditation

COMMENTARY

TILL NOW we enjoyed the stotra on Sri Mamunikal, called Dinacharya. Henceforth Sri Erumbiyappa enjoys the Acharya pleased by the stotra. iti=thus. That is, according to the previous six stanzas.The four stanzas from “tavam me bandhu”(7) till “yaayaaa vrtti”(10) occur in the Varavara Muni Satakam also composed by him. “unmeelapadma”(7) and “apagata gata maanai” are similar to those four and so can be taken to be compositions by him.  Among these six stanzas, in the stanzas “divyam tadpaada yugmam disatu”(6), “tavapadayugam dehi(9), “angri dvayam pasyan pasyan(8), in theses three stanzas he prays Maamunikal to keep his feet on his head and he should worshi those feet now. The prayer  is inherent on this stanza and so these six stanzas could have been uttrered by six of the Ashta dig Gaja acharyas  excluding  Koilannan, Vaanamaamalai Jeeyar, viz by Erumbiyappa, Tiruvenkata Ramanuja Jeeyar, Paravastu Pattarpiran Jeeyar, Prativaadi Bhayankaram Anna, Appillai, and Appullaar.

While Koil Kanthaadai Annan is famous as the holder of Maamuni”s feet, Vaanamaamalai Jeeyar is the lines in the Feet of Maamunkal and so they were always fond of permanantl seeing/worshipping hs feet. This is the interpretation of Annavappaiyengar swami. We may conclude one of this was sung by him and the other five by the five disciples out of their abundant love and respect.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-12/

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uththara dhinacharyA – 11

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apagata mata maanai antimopaaya nishtai:
adhigata paramaarththai: artha kaamaan apekshai:
nikhila janasuhrudhi: nirjitakrodha lobhai:
varavara muni brtyai: astu me nitya yoga:

Word to word meaning

me=to me all these days in bad company
apagata gata maanai:=folks who are neither egotistic nor vainly disrespecting elders
antima upaaya nishtai=firm in the faith that devotion to Acharya is the very final discipline for liberation
adhigata parama arthai=filled with the eternal bliss of service to the Acharya and its benefits
artha kaama anapekshai=not liking other material benefits or means for wealth, pleasures –
nikhilajana suhrdbhi:=people who aspire good for everyone without bias or prejudice
nirjita krodha lobhai=those who have totally conquered anger and averice
varavaramuni brtyai: =and intimately devoted to Sri Mamuni like Koil Kanthadai Annan, Vaanamaamalai Jeeyar:
nitya yOga:=perennial contact with them to hold their soft feet
asthu = i should be blessed with

COMMENTARY

By this he has prayed for avoidance of anger, averice and relationship with people of these qualities, and pursuance of relationship with the disciples of Mamuni who always cherish only goodwill for everyone without bias or prejudice or preference.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-11/

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uththara dhinacharyA – 10

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yAyA vruththir manasi mama sA jAyathAm samsmruthis thE
yOyO jalpas sa bhavathu vibhO nAma sankIrththanam thE |
yAyA chEshtA vapushi bhagavan sA bhavEth vandhanam thE
sarvam bhUyAth varavaramunE! samyak ArAdhanam thE||

Word to word meaning

hE varavaramunE! – O Sri Varavaramune!
mama –  my intellect which is conditioned by my earlier births/deeds,
jAyathAm – due to whatever reasons be blessed,
sA vruththi: – all those knowledge,
thE  – (blissful on thinking about) your,
samsmruthi: – by your Graceful and pleasant memories,
jAyathAm – should occur/accrue to me,
hE vibhO! – my dear Swami!
mE –  unto me,
yA: yA: jalpa: – whatever blessed words that would be in praise of you,
jAyathAm – that which can be rendered (through various senses),
sa: – all those words
thE – about most glorifyable you,
jalpa: – in the form of words,
jAyathAm – should occcur/accrue to me.
hE bhagavan ! – Swami thou art always rich with wise and powerful devotees,
mama – thou should for me,
vapushi – in this body always indulging in some activity,
A yA chEshtA – ordain those activities,
thE – relevant to the worshippable thyself,
vandhanam – in the form of prostration,
jAyathAm  – occur/accrue unto me,
sarvam  – all what have been listed and unlisted till now that generates from my karma,
thE  – should be unto you,
samyak ArAdhanam – in the form of good prayers leading to your Grace,
bhUyAth – for me.

COMMENTARY

All the evil thoughts in my mind should by your Grace be converted into noble thoughts of meditation on you. All the uselessgossips occuring in my mouth should turn into paens sung by me in your praise. All the bad acts in my physique should become humble prostrations unto you. Thus goes his prayer. The word “jAyathAm” has been explained twice in each sentence. jAyathAm as a word that gives several meanings. Here first it comes in the meaning arham=qualified, eligible. Then it occurs in the meaning Prayer. This can be understood from the word by word meaning for the sloka.  Else, we can also take it to mean all thoughts in my mind should be in praise of Your divine Name, all activities in my physique should be prayerful offerings unto You.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-10/

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uththara dhinacharyA – 9

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karmAdhInE vapushi kumathi: kalpayanAthma bhAvam
dhu:kEmagna: kimithi suchiram dhUyathE janthurEsha: |
sarvam thyakthvA varavaramunE sampradhi thvathprasAdhAth
dhivyam prApthum thava padhayugam dhEhi mE suprabhAtham ||

Word to word meaning

hE varavaramunE!=O, Manavala Mahamune!
Esha janthu =this soul, who is devoted to us
karma adhInE =due to the previous deeds
vapushi =in this body
Athma bhAvam =assuming that to be the Self Soul
kalpayan =with that feeling
kumathi =and perverted intellect
dhu:kEmagna:=drowning in the pain of worldly life
kim=why
dhUyathE =is he suffering?
ithi (mathvA)=thinking like that
sarvam =enabling me to give up all such illusion
thyakthvA=and giving them up
samprathi=right now
thava dhivyam padhayugam prApthum=to enable me attain your gracious lotus feet
thvath prasAdhAth =due to your natural compassion
mE=for me
suprabAtham =the  auspicious day break (for liberation)
dhEhi=you should grant

COMMENTARY

From “karmaadheene” upto “dooyate janturesha” Maamunikal’s thought for his disciples’ we;fare is stated. For commentary sake, the word “matva” was added to “iti”. By this, he appeals to Maamunikal to end the painful, dreadful dark night disabling his experiencing the Grace, with the advent of the daybreak for his Graceful protection.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-9/

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uththara dhinacharyA – 8

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agre pashchAdupari parito bhUtalam pArshchvato me
maulau vaktre vapuShi sakale mAnasAmbhoruhe cha |
darshamdarsham varavaramune divyamangridvayam te
nityam majjannamRitajaladhau nistareyam bhavAbdhim || 

Word to word meaning

hE varavaramunE!=O Sri Vararamune!
tE=your
dhivyam=magnificent
angri dvayam=pair of feet
agrE=(i want to see)in front of me
paschAth=behind me
bhU thalam paritha:=on all four directions of the earth
mE pArsvatha:=my two sides
maulau=on my head
vakthrE=on my face
vapushi=in all parts of my body
mAnasa ambhOruha ja=in my heart
pasyan pasyan (dharsam dharsam)=seeing always
amrutha jaladhau= in the life giving ocean of nectar to a dying person
majjan=drowning
bhavAbdhim nistharEyam=i want to cross the ocean of birth.

COMMENTARY

Guru paadaambuyam dhyaayet guroranyam na bhavayet….(Prapanchasaaram)

this pramanam states we shoud brood over the guru paadam and never think of anything else.  It is surprising to drown in one ocean and cross another. But the magnificent feet of Acharya makes it feasible.

Bhagavataa aatmeeyam srimad paadaaravinda yugalam sirasi krtam dhyaatvaa amrta saagaraantar nimagna sarvaavayas sukhamaaseet says sri Ramanuja in Sri Vaikuntha Gadya=what he said about the Lord, here he says about his Acharya.

 

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-8/

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uththara dhinacharyA – 7

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tvam me bandhus tvamasi janakas tvam sakhA deshikas tvam
vidyA vRittam sukritamatulam vittamapyuttamam tvam |
AtmA sheShI bhavasi bhagavannAntara:shAsitA
yadva sarvam varavaramune! yadyadAtmAnurUpam ||

Word to Word meaning:

hE varavaramunE! = Oh Sri Manavaala mahamuni!
tvam =Thou
mE =art unto me
bandhu asi =a relative who can not be given up
tvam janaka asi=my father, because you educate me for my well being
tvam sakA asi =my friend, (1)defending me in my peril(2)fellow in divine enjoyment
tvam deshika asi=teacher, instructing things i do not know
tvam vidhyA asi =the knowledge imparted by that teacher, protecting me like my mother
tvam vritttam=the good conduct that emanates from good education and yields benefits
tvam atulam sukrutam asi=unrivalled good deeds that yield me all the gains like good relatives, wealth etc
tvam uttamam vittama asi=the permanant, unchanging magnificent (spiritual)wealth
tvam atma asi=my own soul that betakes all these
tvam sEshi asi=the master who would accept my soul for its welfare
hE bhagavan! =O Mahamune, filled with knowledge and capabilities
tvam Antharas shAsithA asi =thou art(1)my supreme soul commanding permeating me(2)the Gnaani commanding the supreme soul in me also
yadvA=what if I go on adding like this?
AthmAnurUpam=by giving me the service to the Lord and His servants
yadh yadh bhavathi=Thou art unto me all those benefits also

COMMENTARY

badhnaani iti bandhu=the relative who is with us in times of both distress and pleasure.  sakha=comrade. One who is with us in distress and also on occasions like bodhayantap parasparam (Gita, X-10)sharing divine experiences    aatma-self, one’s own soul.  The One that utilizes all the aforesaid and things   to be detailed later

“Thanjamaakiya thanthai thaayodu thaanumaai”(Tiruvaaimozhi 3-6-9)=father the refuge, mother and also Himself, where Nammazhwar used the word Himself instead of Self

so Tvam aatmaa asi can mean thou art me.  Also, seshee bhavasi, aantara shaastaa bhavasi=gives two meanings explained above Word to Word. Thou accept me as your servant, Thou also permeate me and command me.

Here, aantara=antare bhava,(1) the oneSupreme Soul  who dwells in the mind.(2) aatmana: antara: (Brhadaaranyaka Upanishad 5-7-22_where the word is described to mean the Paramaatma dwelling in the aatma….antarasya ayam aantara:=the gnaani who dwells inside that Paramatma and commands Him. Gnaaneetu aatmaiva me matam(Gita 7-18), the Lord’s declaration that the gnaanee who dwells inside commands Him also, is the pramaanam for this.

yadva=this excludes all those said earlier separately, listed in detail. As detailing each and everything shall make the book.text unduly longer he quotes all that are suitable for aatmaa in this world and finally says You are all those unto me.

His saying here, tvam aatmaa asi is not like equating all souls. But out of regard for sesha/seshee bhaava and niyantru/niyaamya bhava only.

seshee bhavasi, aantaras shaasitaa bhavati etc prove this spirit.

This similarity with the Lord is shaastra principle. Also, like  Periyaazhwaar says Peethakavaadaip piraanaar pirama guruvaaki vanthu(Periyaazhwaar Tirumozhi 5-2-9), as Mamuni is an incarnation of the Lord he equates him to Him.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-7/

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