Daily Archives: September 17, 2016

thiruvAimozhi – 3.6.5 – thiriyum kARRu

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “Since emperumAn cannot survive even without one of his wealth, I am seeing emperumAn with all his wealth always”. Also explained as, emperumAn appearing with his wealth etc in his incarnations as said in SrI bhagavath gIthA 4.6 “bhUthAnAm ISwarO’pi san” (I am the lord of all beings).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. Explained as “due to his vAthsalyam (motherly affection) he is always present with all his wealth and appears [in manifested form] like a peacock with spread out feathers. Also explained as, emperumAn appearing with his wealth etc in his incarnations as said in SrI bhagavath gIthA 4.6 “bhUthAnAm ISwarO’pi san” (I am the lord of all beings).


thiriyum kARROdagal visumbu thiNindha maN kidandha kadal
eriyum thIyOdiru sudar dheyvam maRRum maRRum muRRumAyk
kariya mEniyan seyya thAmaraik kaNNan kaNNan viNNOr iRai
suriyum pal karum kunji engaL sudar mudi aNNal thORRamE


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

kariya – blackish
mEniyan – having form
seyya – (contrasting with that) reddish
thAmarai – lotus like
kaNNan – having eyes
viNNOr – eternally enjoyable for nithyasUris (eternally free residents of paramapadham)
iRai – having supremacy
suriyum – curly
pal – many, wavy
karum – blackish
kunji – hairs
engaL – one who accepts our service
sudar – having radiance
mudi –  one who is having divine crown
aNNal – being the master/lord
kaNNan – krishNa’s
thORRam – appearance

(part of samashti Srushti)

thiriyum – constantly moving
kARROdu – with vAyu (air)
agal – vast
visumbu – AkASam (ether/space)
thiNindha – hard
maN – bhUmi (earth)
kidandha – staying, without breaching the shore
kadal – ocean
eriyum – with rising flames
thIyOdu – with agni (fire)

(part of vyashti Srushti)

iru sudar – starting with chandhra (moon) and Adhithya (sun)
dheyvam – groups of dhEvathAs (celestial beings)
maRRum – and manushyas (human beings)
maRRum – and thiryak (animals) muRRumAy – and will be with sthAvara (plants)

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

krishNa is the one with blackish form and with reddish lotus like eyes; is having the supremacy to be eternally enjoyable for nithyasUris; is having curly, many wavy blackish hairs; who is having divine radiant crown which makes him accept our service. Such krishNa’s appearance is together with the five great elements (which are part of samashti Srushti) viz vAyu (air) which is constantly moving, vast AkASam (ether/space), hard bhUmi (earth), ocean which is staying without breaching the shore and agni (fire) with rising flames, and (which are part of vyashti Srushti) groups of dhEvathAs (celestial beings) starting with chandhra (moon) and Adhithya (sun), manushyas (human beings), thiryak (animals)  and sthAvara (plants).

To know more about samashti Srushti and vyashti Srushti, please visit https://srivaishnavagranthams.wordpress.com/readers-guide/ .

The sAmAnAdhikaraNyam (Visit https://srivaishnavagranthams.wordpress.com/readers-guide/ to know more), is based on SarIra (body) – AthmA (Soul) relationship indicating dhArya (that which is borne) – dhAraka (bearer) aspect as explained in SrI bhagavath gIthA viSvarUpa adhyAyam (chapter 11).

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

  • thiriryum … – air which is constantly on the move, ether which provides space for all other entities, earth which is hard by nature, ocean which is not breaching the shores due to bhagavAn’s order, fire which rises up in flames by nature, radiant moon and sun.
  • dheyvam … – Celestial beings who are present to give refuge to those who are other than themselves and fulfil their desires. Humans who take shelter of such celestial beings. Animals. Plants.
  • muRRum Ay – His appearance is explained to be with all of these. Ay – being the AthmA of all of these. From this, bhagavAn’s sustenance of the universe is explained.

Subsequently, his presence with distinguished form is explained.

  • kariya mEniyan – One who is having divine invigorating form which eliminates the thApa thrayam (three types of distresses) of those who see him.
  • seyya thAmaraik kaNNan – One who is having beautiful eyes which reveals his vAthsalyam (motherly affection).
  • kaNNan – one who is subservient towards his devotees.
  • viNNOr iRai – even in such form as krishNa, he is having supremacy in human form, which makes the nithyasUris come and glorify him.
  • suriyum … – One who is having hairs which are curly, wavy, blackish which makes the one who sees him feel the coolness.
  • engaL sudar mudi aNNal thORRamE – thORRam – prakASam (glow), avathAram (appearance). sarvESvaran‘s appearance having divine radiant crown which reveals his supremacy and is enjoyable by ananyaprayOjanar (those who are exclusively devoted to emperumAn without any expectation in return).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi Prabandham – 24

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Introduction: In this pAsuram, maNavALa mAmunigaL describes the events from the time when the mortal coil is shed to the extreme fortune of being  amidst the glorious AchAryas.


indha udal vittu iravimaNdalaththUdu yEgi
ivvaNdam kazhiththu idaiyil AvaraNamEzh pOy
anthamil pAzh kadandhu azhagAr virasaithanil kuLiththu angu
amAnavanAl oLi koNda sOdhiyum peRRu amarar
vandhu edhirkoNdu alankariththu vAzhththi vazhinadaththa
vaikuntham pukku maNimaNdapaththuch chenRu
nam thirumAladiyArgaL kuzhAngaLudan kUdum
nAL enakkuk kurugum vagai nalgu en ethirAsA


Word-by-Word Meanings

en ethirAsA – Oh! ethirAsA! my master! The leader of yathis!!!
nalgu – Please bless
enakku – me
kurugum vagai – that the days between today and that opportune day, shrinks rapidly.
kUdum nAL – That opportune day is the day when I join
nam thirumAladiyArgaL – our masters (who are actually servants of Sriya:pathi SrIman nArAyaNan)  who are known as ‘nithyasUris’
kuzhAngaLudan – and be one in their group.
indha udal – (This happens after) this mortal body of mine that is replete with impurities
vittu – discards itself
iravimaNdalaththUdu yEgi – and transgresses the solar orbit and
kazhiththu – transgresses
ivvaNdam – this universe
idaiyil – that is in between
AvaraNamEzh pOy – (after which) it transgresses the seven oceans
pAzh kadandhu – only to continue transgressing the “mUla prakruthi”
anthamil – that is described as never ending or abysmal.
azhagAr – Finally, it reaches the very beautiful
virasaithanil – river called “vrajA”
kuLiththu – takes a holy bath
angu – there
amAnavanAl – and gets lifted by the touch of a person known as “amAnavan”
oLi koNda sOdhiyum peRRu – and as a result, get a divine body that oozes with resplendence.
amarar vandhu edhirkoNdu – Thereupon, the nithyasUris come and greet
alankariththu – decorate
vAzhthi – praise
vazhinadaththa – and lead me (in the new body) in
vaikuntham pukku – the path towards SrIvaikuntham
maNimaNdapaththuch chenRu – and reach the altar known as “thirumAmaNi maNdapam”

Simple Translation:
In this pAsuram, maNavALa mAmunigaL asks SrI rAmAnuja to bless him that the days between now and the day of joining the nithyasUri ranks, shrink rapidly. maNavALa mAmunigaL goes ahead and describes the journey after the mortal body falls. The soul transgresses multiple locations including the solar orbit, universe, seven oceans and finally reach the river that is known as “vrajA”. In that holy river, it takes a bath upon which a person known as “amAnavan” lifts and the soul gets a new resplendent body thereupon. The nithyasUris come, greet, decorate and usher him towards thirumAmaNi maNdapam where Sriya:pathi SrIman nArAyaNan is seated. maNavALa mAmunigaL requests that the duration between now and his reaching the eternal abode of nithyasUris diminish quickly.

maNavALa mAmunigaL says, “Oh! My master! The leader of yathIs (sanyAsis)!!! This mortal body of mine is something that is replete with impurities as they say “immAyavAkkai (thiruvAimozhi 10.7.3)”. This body is not something to be desired and hence should completely be destroyed as per the phrase “manga ottu (thiruvAimozhi 10.7.9)”. After this the soul crosses multiple worlds and universes starting from the solar orbit as described by the phrase “mannum kadum kadhirOn maNdalaththin nannaduvuL (periya thirumadal 16)”. After this, it transgresses the worlds that are occupied by people who are known as “AdhivAhikas”.  Subsequently, it crosses the world that measures 1 crore yOjanAs and are inhabitated by dhEvas , as revealed by the phrase “imayOrvAzh thanimuttai kOttai (thiruvAimozhi 4.9.8)”. After this, it transgresses the seven oceans to reach the neven ending “mUla prakruthi” that is described as “mudivil perumpAzh (thiruvAimozhi 10.10.10)”. After crossing these, the soul reaches the most beautiful river called “vrajA”. It takes a holy bath in it after which a person who is known by the name of “amAnavan” comes and gives his hand to help come out from vrajA river. When this touch happens, the soul gets a new body that oozes with bright resplendence as per the phrase “oLikkoNda sOdhiyumAi (thiruvAimozhi 2.3.10))” and that which is often described as “panchOpanishath mayam” (made of five spiritual elements). After this, the nithyaSuris come and greet the soul (in the new body) as per “mudiyudai vAnavar muRaimuRai edhirkoLLa (thiruvAimozhi 10.9.8). They decorate him, praise him and usher him to the holy place known as “SrIvaikuNtam”. They take him until the altar that is famously known as “thirumAmaNi maNtapam”, along which there are numerous devotees”. maNavALa mAmunigaL asks SrI rAmAnuja, “As they say “adiyArgaL kuzhAngaLudan kUduvadhu yeNrukolO (thiruvAimozhi 2.3.10)” and “mathdhEvathai: parijanaisthava sankishUya:”, when will I get a chance to be amidst those great devotees? Those devotees are our masters. They are the servants of Sriya:pathi SrIman nArAyaNan and their proof of their very existence is established through their doing kainkaryam to HIM. Hey ethirAsA! Please bless me that the day between today and that day when the aforementioned list of things happen, actually shrink.

Translation by santhAna rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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ఆర్తి ప్రభందం

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః


శ్రీ రామానుజ – శ్రీరంగం


మణవాళ మాముని – శ్రీరంగం

మణవాళ మామునుళు మన సాంప్రదాయమునకు చేసిన మిక్కిలి ప్రసిద్దమైన తన సాహిత్య రచనలను అందమైన సంస్కృత ప్రభందమైన యతిరాజ వింశతి తొ మొదలుపెట్టెను. వారు ఆళ్వార్ తిరునగరిలో వుండి శ్రీ భవిష్యదాచార్యన్ సన్నిధి లో కైంకర్యం చేయున్నప్పుడు శ్రీ రామానుజులను కీర్తిస్తూ యతిరాజ వింశతిని రచించెను. అద్భుతమైన 20 సంస్కృత శ్లోకాల సంగ్రహమైన ఆ ప్రభందమున, యతిరాజుల ( శ్రీ రామనుజులు – యతులలో రాజు) యెడల మామునులు తన పూర్తి పారతంత్య్రమును చెప్పెను.

శ్రీ వైష్ణవ సత్ సాంప్రదాయము లొ తన ప్రసిద్దమైన సాహిత్య రచనను ఆర్తి ప్రభందం అను అందమైన తమిళ ప్రభందంఉతో ముగించెను. ఆ ప్రభమ్దమునందు కూడ శ్రీ రామానుజులనే కీర్తించెను. ఈ ప్రపంచ జీవితంలోని అంత కాలమున శ్రీరంగమున వుండి మన సాంప్రదాయమును అనుకోని ఉచ్చస్థితికి తీసుకెల్లునప్పుడు ఈ ప్రభందమును రచించెను. హృదయపూర్వకమైన 60 తమిళ పాశురముల సంగ్రహమైన ఈ ప్రభంభమునను యతిరాజుల యెడల తన పూర్తి పారతంత్య్రమును  చెప్పెను. శ్రీ రామానుజుల పాద పద్మములను ఆశ్రయిం చడమే మనకు (శ్రీ వైష్ణవులకు) శ్రేయస్సు మరియు వారి సంభంధమే మనకి ఈ లౌకికమున ఒకే జీవాధారం అని ఈ ప్రభందమున స్థాపించెను.

ఎమ్పెరుమానుల యెడల ఉన్న దృఢమైన విశ్వాసము/అనుభందము/ పారతంత్య్రము చే, మామునులు యతీంద్ర ప్రవణర్ ( యతీంద్రుల యెడల ప్రేమ పూర్వక భక్తి కి ప్రతిమ / ప్రమాణము) అని కీర్తించాబడ్డారు.


పిళ్ళై లోకం జీయర్

ప్రస్తుత సరణిలో, ఆర్తి ప్రభంద తత్వార్థముల యొక్క తెలుగు అనువాదములను చూచెదము. పిళ్ళై లోకం జీయర్ ల వారు ఈ అద్భుత ప్రభందానికి సవిస్తర వ్యాఖ్యానము చెసారు. దాని ఆదారంగానే ఈ అనువాద ప్రయత్నం చేయుచున్నము.

అడియేన్ వైష్ణవి రామానుజ దాసి

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

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