Monthly Archives: September 2016

உத்தர​ திநசர்யை – 9

ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<< உத்தர திநசர்யை – 8

கர்மாதீநே வபுக்ஷி குமதி: கல்பயந்நாத்மபாவம்
து: கேமக்ந:கிமிதி ஸுசிரம் தூயதே ஜந்துரேஷ: |
ஸர்வம் த்யக்த்வா வரவரமுநே ஸம்ப்ரதி த்வத்ப்ரஸாதாத்
திவ்யம் ப்ராப்தும் தவ பதயுகம் தேஹி மே ஸுப்ரபாதம்||

பதவுரை: ஹே வரவரமுநே ! – மணவாளமாமுநிகளே!, ஏஷ: ஜந்து: – நம்மடியவனாகிய இந்த ஜீவாத்மா, கர்ம அதீநே – முன்செய்த முழுவினையால் உண்டான, வபுக்ஷி – தனது தேஹத்தில், ஆத்மபாவம் – ஆத்மாவின் தன்மையை, கல்பயந் – ஏறிட்டு, குமதி: – திரிபுணர்ச்சியுடையவனாய்க் கொண்டும், து: கே மக்ந: – ஸம்சாரது: க (ஸாகர) த்தில் மூழ்கியவனாய்க்கொண்டும், கிம் – எதற்காக தூயதே – வருந்திகிறான், இதி (மத்வா) – என்று தேவரீர் நினைத்தருளி, (அடியேன்) ஸர்வம் – முற்கூறிய திரிபுணர்ச்சி ஸம்ஸாரதுக்கம் முதலிய எல்லாவற்றையும், த்யக்த்வா – விட்டொழிந்து, ஸம்ப்ரதி – இப்பொழுதே, தவதிவ்யம் பதயுகம் ப்ராப்தும் – தேவரீருடைய மிகவும் அழகிய திருவடியிணையை அடைவதற்கு உறுப்பாக, த்வத் ப்ரஸாதாத் – தேவரீருடைய (இயற்கையான) அனுக்ரஹத்தினாலே, மே – அடியேனுக்கு, ஸுப்ரபாதம் – (தேவரீர் திருவடிகளை அநுபவிப்பதென்னும் பகல்வேளைக்கு ஆரம்பமாகிற) நல்ல விடிவை, தேஹி – தந்தருளவேணும்.

கருத்துரை: ‘கர்மாதீநே’ என்று, தொடங்கி, ‘தூயதே ஜந்துரேஷ:’ என்பதிறுதியாக முன்னிரண்டடிகளும், மாமுநிகள் தமது சிஷ்யனைப் பற்றி நினைக்கவேண்டிய நினைப்பின் அநுவாதமாகும் ‘இதி’ என்பதற்கு பிறகு ‘மத்வா’ என்றொரு பதத்தைக் கூட்டிப் பொருளுரைக்கப்பட்டது. தேவரீர் திருவடிகளை அனுபவிக்கமுடியாமல் கழிந்த காலம் ப்ரளயராத்ரி இனிமேல் அவ்வனுபவத்தைப் பெறப்போகும் காலம் பகல் போன்றது. அதற்கு முற்பட்டதகிய நல்ல விடியற்காலத்தை, தேவரீருக்குண்டான் இயற்கையான க்ருபையாலே கற்பித்தருள வேணுமென்றாயிற்று இதனால்.

வலைத்தளம் – http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

உத்தர​ திநசர்யை – 8

ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<< உத்தர திநசர்யை – 7

அக்ரே  பஸ்சாது பரி பரிதோ  பூதலம் பார்ஸ்வதோ  மே 
மௌலௌ  வக்த்ரே  வபுஷி ஸகலே மாநஸாம் போருஹே ச| 
பஸ்யந் பஸ்யந் வரவரமுநே திவ்யமங்கரித்வயம் தே 
நித்யம் மஜ்ஜந்நம்ருத ஜலதௌ நிஸ்தரேயம் பவாப்திம்||

பதவுரை : ஹேவரவரமுநே! –  வாரீர் மணவாளமாமுநிகளே, தே  – தேவரீருடைய , திவ்யம் – ஆச்சர்யகரமான, அங்ரித்வயம் – திருவடியிணயை, அக்ரே – எதிரிலும், பஸ்சாத் – பின்புறத்திலும், பூதலம் பரித: – பூமியின் நான்கு பக்கங்களிலும், மே  பார்வஸ்வத: – அடியேனுடைய இரு பக்கக்கங்களிலும், மௌ லௌ – தலையிலும், வக்த்ரே – முகத்திலும், கிலே வபுக்ஷி – உடலில்லுள்ள  எல்லா உறுப்புக்களிலும், மாநஸ  அம்போருஹே  ச – ஹ்ருதய கமலத்திலும்,  பஸ்யந் பஸ்யந் (இடையறாத நினைவின் மிகுதியாலே) எப்போதும் ஸ்பஷ்டமாகப் பார்த்துக்கொண்டே, அம்ருத ஜலதௌ – இறப்பவனைப்  பிழைப்பூட்டும் அமுதக்கடலில், மஜ்ஜந்  – முழ்குமவனாய்  கொண்டுபவாப்திம் நிஸ்தரேயம் – பிறவிக்கடலைத் தாண்ட விரும்புகிறேன்.

கருத்துரை: “குருபாதாம்புஜம் த்யாயேத் குரோரந்யம் நபாவாயேத்” – (ப்ரபஞ்சஸாரம்) [ஆசார்யனுடைய திருவடித்தாமரைகளை த்யாநிக்க வேண்டும். ஆசார்யனைத் தவிர வேறொருவனை நினைத்தல் கூடாது.] என்ற ப்ரமாணம்  இங்கு நினைக்கத்தக்கது, ஒரு கடலில் மூழ்கிக் கொண்டே மற்றொரு கடலைத்  தாண்டவிரும்பவது ஆச்சர்யமுண்டாக்கலாம், ஆசார்யனுடைய ஆச்சர்யகரமான திருவடிகளை த்யானம் செய்துகொண்டே இருக்கிற பாவநாப்ரகர்ஷத்தின் மஹிமையினியால் எல்லாம் ஸித்திக்குமாகையால், இதில் பொருந்தாமை ஏதுமில்லை என்கிறார் ஆசார்ய பக்தாக்ரேஸராகிய திருமழிசை அண்ணாவப்பய்யங்கார் ஸ்வாமி (வ்யாக்யாதா).

பகவதா ஆத்மீயம் ஸ்ரீமத் பாதாரவிந்தயுகளம்  ஸிரஸி  க்ருதம்  த்யாத்வா அம்ருதஸாகராந்தர் நிமக்ந ஸர்வாவயவஸ் ஸூகமாஸீத‘ (எம்பெருமானால் தன்னுடைய பரமபோக்யமான திருவடித்தாமரைகளை தன தலையில் வைக்கப்பட்டதாக த்யாநம் பண்ணி ஆனந்தமாகிற அமுதக்கடலுக்குள்ளே மூழ்கிய எல்லா அவயங்களையும் உடையவானைக் கொண்டு ஸுகமாக இருக்கக்கடவன்) என்று ஸ்ரீ வைகுண்டத்யத்தில் எம்பெருமானார் எம்பெருமான் விஷயத்தில் அருளிச்செய்ததை இவர் இங்கு ஆசார்யரான மாமுனிகள் விஷயத்தில் அருளிச்செய்தார்.

வலைத்தளம் – http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

உத்தர​ திநசர்யை – 7

ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<< உத்தர திநசர்யை – 6

த்வம் மே பந்து  ஸ்த்வமஸி ஜநகஸ் த்வ ம் ஸகா  தேஸிகஸ் த்வம் 
வி த்யா  வ்ருத்தம் ஸுக்ருதமதுலம்  வித்தமப்யுத்தமம் த்வம்| 
ஆத்மா ஶேஷீ  பவஸி பகவந் ஆந்தர: ஶாஸிதா  த்வம்  
யத்வா ஸர்வம் வரவரமுநே! யந்யதாத்மாநுரூபம்||

பதவுரை:  ஹே வரவரமுநே -வாரீர் மனவாளமாமுனிகளே த்வம் – தேவரீர் அடியேனுக்குபந்து அஸி-விடமுடியாத உறவினர் ஆகிறீர் . த்வம்  ஜநக: அஸி – கல்வி கற்பிப்பதனாலே நன்மையைத் தேடும் தமப்பனார் ஆகிறீர்த்வம்  ஸகா  அஸி-(1)ஆபத்தில் உதவும் தோழராகிறீர் , (2)பகவதநுபவ  காலத்தில் துணைவர் ஆகிறீர்: த்வம்  தேஸிக : அஸி – அறியாதவற்றை அறிவிக்கும் ஆசார்யன் ஆகிறீர், த்வம் வித்யா அஸி – அவ்வாசார்யார்கள் உபதேஸித்த தாய்போல் காக்கும் வித்யை ஆகிறீர். த்வம் வ்ருத்தம் அஸி – முன்பு கூறிய வித்யையின் | பலனாய நன்மையைத்தரும் நன்னடத்தை ஆகிறீர். த்வம்  அதுலம் ஸுக்ருதம் அஸி – (இதுவரையில் கூறிய உறவினர் முதலியோரின்  லாபத்துக்கும், மேல் சொல்லப்படும் செல்வம் முதலியவற்றின் லாபத்துக்கும் காரணமான) ஒப்பற்ற புண்யமாக ஆகிறீர். த்வம் உத்தமம் ஸித்தம் அஸி – (ஈட்டும்போதும் காப்பாற்றும் போதும் துன்பத்தைத் தரும்  அழியும் செல்வம்  போலல்லாமல்) அழியாத உத்தம செல்வமாக  ஆகிறீர், த்வம் ஆத்மா அஸி – முற்கூரிய அனைத்தையும்  தனக்காக  ஏற்றுக்கொள்ளும் ஆத்மாவாக  ஆகிறீர், த்வம் ஶேஷீ பவஸி – முற்கூறப்பட்ட ஆத்மாவையும் அடிமைகொள்ளும் தலைவராக  ஆகிறீர்.  ஹே பகவந் –  அறிவு ஆற்றல் முதலிய குணங்களை மிகக்கெண்ட மாமுனிகளே, த்வம் ஆந்தரஶ்ஶாஸிதா அஸி – (1)உள்புகுந்து நியமிக்கும் பரமாத்வாக ஆகிறீர், (2)’அந்தர‘ எனப்பட்டபடி பரமாத்மாவையும் நியமிக்கும் ஆந்தரரான ஜ்ஞாநியாக ஆகிறீர், யத்வா – இப்படிப் பலவாராகச் சொல்லிப் பயனென்? ஆத்மஅநுரூபம் – விரோதியைப் போக்குதல், பகவத் பாகவத ஆசார்ய கைங்கர்யங்களாகிய விரும்பியவற்றைத் தருதல் முதலாக) ஜீவாத்ம ஸ்வரூபத்துக்குத் தக்கதாக, யத்யத் பவதி- எது எது  உள்ளதோ, தத்(ஸர்வம்) அஸி-அது எல்லாமுமாகவும் ஆகிறீர்.


கருத்துரை : பத்நாதி இதி  பந்து – நம்மை  விடாமல் நாம் துன்புற்றபோது  துன்புற்றும், இன்புற்றபோது இன்புற்றும் கூடவே  இருக்கும் உறவினன் என்றபடி. ஸகா  தோழன். நாம் துயருற்றபோது துயரைப் போக்குமவராய் பகவதநுபவம் பண்ணும்போதும், ‘போதயந்த பரஸ்பரம்‘  (கீதை 10- 9) என்று ஒருவருக்கொருவர் பகவத் குணங்களைச் சொல்லுவதற்கும் கேட்பதற்கும் உறுப்பான துணைவர் என்றபடி, ஆத்மா – தான் என்பது அதன் கருத்து தஞ்சமாகிய தந்தை தாயோடு தானுமாய் திருவாய்மொழி 3 – 6- 9) என்று ஆழ்வார் நான்அன்று சொல்லவேண்டிய இடத்தில் தான்என்றாரிரே. இதனால் தவம்ஆத்மா அஸி‘ – என்பதற்கு தேவரீர் நானாக ஆகிறீர்என்பது பொருளாகத்தகும். மேலும் ஸேஷி பவஸி, ஆந்தரஸாசிதா பவஸி என்பவற்றிற்கு – என்னயடிமை கொள்ளுமவரும் என்னையுட்புகுந்து  நியமிப்பவரும் (பரமாத்வாகவும்) தேவரீரே ஆகிறீர் என்பது பொருள். ஆந்தர: ஸாஸிதாஎன்பதற்கு பதவுரையில் கூறிய இரண்டு பொருள்களுக்கும். (1) ஆந்தர: என்பதற்கு அந்தரேபவ : மனத்தில் இருக்கும் பரமாத்மா என்று முதற்பொருள், (2) ‘ஆதமந: அந்தர: (ப்ருஹ . உப  5 -7 – 22) என்றவிடத்தில் அந்தர: என்பதற்கு (ஆத்மாவுக்கு) உள்ளிருக்கும் பரமாத்மா என்று பொருள் கூறப்பட்டுள்ளபடியினால், அந்தரஸ்யா அயம் உள்ளிருக்கும் பரமாத்மாவின் உள்ளும் இருந்து அப்பறமாதவை நியமிக்கும் ஜ்ஞானிஎன்பது இரண்டாம் பொருள்.  ‘ஜ்ஞாநீது ஆத்மைவ மே  மதம்‘ (கீதை 7 – 18) (ஜ்ஞாநியோ என்றால் எனக்கு ஆத்மா என்பதே என் கருத்தாகும்) என்று எம்பெருமான் ஜ்ஞாநியை தனக்குள்ளிருந்து தன்னையும் நியமிப்பவனாக அருளிச்செய்தது இதற்கு பிரமாணமாகும். யத்வா = இது முன்பு தனித்தனியே சொன்னவற்றையெல்லாம் தவிர்க்கிறது. இப்படி ஒவ்வொன்றாக இருத்தலைச் சொல்லி கொண்டுபோனால் நூல்விரிவுபடுமென்பதனால். ஆத்மாவுக்குத் தகுந்ததாக உலகில் சுருக்கமாகச் சொல்லி முடித்தருளியபடி.

(இந்த ஸ்லோகத்தில் தவம் ஆத்மா அஸி  – (தேவரீர் அடியேனாக ஆகிறீர்) என்று இவர் தமக்கு மாமுநிகளோடு அருளிச்செய்த ஒற்றுமை ஜீவாத்மாக்களைனவரும் ஒன்றேஎன்று பக்ஷத்தாலல்ல; சேஷ சேஷி பாவத்தாலும், நியந்த்ருதியாம்யபாவத்தாலுமே என்பது மேலே ஸேஷீ  பவஸி, ஆந்தர : ஸாஸிதா பவஸிஎன்றருளிச்செய்வதிலிருந்து ஸ்பஷ்டமாகிறது. இவ்வொற்றுமை தமக்குப் பரமாத்மாவோடு உள்ளமை ஸாஸ்த்ர ஸித்தமாகையாலும் பீதவாடைபிரானார் பிரமகுருவாகி வந்து‘ (பெரியாழ். திரு. 5 – 2- 8) என்கிறபடியே மாமுனிகள் பரமாத்மாவின் அவதாரமாகையாலும்; இவர் தமக்கு அம்மாமுநிகளோடு ஒற்றுமை கூறினாரென்று கருத்தாகும்.)

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உத்தர​ திநசர்யை – 6

ஸ்ரீ:
ஸ்ரீமதே சடகோபாய நம:
ஸ்ரீமதே ராமாநுஜாய நம:
ஸ்ரீமத் வரவரமுநயே நம:

ஸ்ரீ வரவரமுநி திநசர்யை

<< உத்தர திநசர்யை – 4 & 5

உந்மீலத் பத்மகர்ப்பத்யுதிதலமுபரி க்ஷீரசங்காதகௌரம்
ராகாசந்த்ர ப்ரகாசப்ரசுர நகமணித்யோத வித்யோதமாநம் |
அங்குள்யக்ரேஷு கிஞ்சிந்நதமதிம்ருதுளம் ரம்யஜாமாத்ருயோகீ
திவ்யம் தத்பாதயுக்மம் திசது சிரசி மே தேசிகேந்த்ரோ தயாளு: || 6

பதவுரை: தயாளு:‍‍‍‍‍‍‍‍ – கருணை புரியுந்தன்மையராய், தேசிகேந்த்ர: – ‍ ஆசார்யர்களில் உயர்ந்தவரான, ரம்யஜாமாத்ருயோகீ ‍- அழகிய மணவாளமாமுனிகள், உந்மீலத்பத்ம கர்ப்பத்யுதிதலம் ‍- மலர்ந்து கொண்டேயிருக்கிற தாமரைமலரின் உட்புறத்தின் (சிவந்த) காந்தி போன்ற காந்தியையுடைய அடிப்பகுதியை (உள்ளங்காலை)யுடையதும், உபரிமேற்பகுதியில், க்ஷீரசங்காத கௌரம் ‍- பாலின் திரட்சி போல் வெளுத்ததும், ராகாசந்த்ர ப்ரகாசப்ரசுரநகமணி த்யோத வித்யோதமாநம் ‍- பௌர்ணமீ சந்த்ரனுடைய காந்தி போன்ற (வெளுத்த) காந்தியால் நிறைந்த அழகிய நகங்களின் காந்தியினால் விளங்காநிற்பதும், அங்குளி அக்ரேஷு ‍- நகங்களின் நுனிப்பகுதிகளில், கிஞ்சித் நதம் ‍- சிறிது வளையையுடையதும், அதிம்ருதுலம் ‍- மிகவும் மெத்தென்றிருப்பதும், திவ்யம் ‍- அப்ராக்ருதமானதும், தத் ‍- மிகச்சிறந்ததுமான, பாதயுக்மம் ‍- (தமது) திருவடியிணையை, மே சிரசி ‍- அடியேனுடைய தலையில், திசது ‍- வைத்தருளவேணும்.

கருத்துரை: இந்த ச்லோகம் முதலான ஆறு ச்லோகங்கள் சிஷ்யர்களின் ஸ்தோத்ர ரூபமாக அமைந்திருக்கின்றன. இம்முதல் ச்லோகத்தில் ஒரு சிஷ்யர் தமது சிரஸிற்கு அணிகலனாக மணவாளமாமுனிகள் தம் திருவடியிணையை வைத்தருளவேணுமென்று வேண்டுகிறார். தயாளு: ‍ தயைபுரிவதை இயற்கையாகக் கொண்டவர். பிறர் தமக்கு அடிமை செய்தால் அதுகாரணமாக தயையுண்டாகப் பெறும் பிற ஆசார்யர்களைப் போலல்லாமல், இயற்கையாகவே அனைவரிடத்திலும் தயை புரியும் எம்பெருமானாரைப் போன்றவர் இம்மாமுனிகள் என்றபடி. திசதி ‍ உபதிசதி இதி தேசிக: ‍ சாஸ்த்ரார்த்தங்களை உபதேசிப்பவர் தேசிகரெனப்படுகிறார். தேசிகாநாம் இந்த்ர: ‍ தேசிகேந்த்ர: ஆசார்யர்களாகிற தேசிகர்கட்குத் தலைவரென்றபடி. ஆசார்யர்கட்குத் தலைவராகையாவது ‍ ஆசார்யர்களுக்கு இருக்க வேண்டிய அறிவு, அறிவுக்குத்தக்க அநுஷ்டானம், தயை முதலிய குணங்களால் நிறைந்தவராயிருக்கை. மணவாளமாமுனிகளின் திருவடிகளின் அடிப்புறம் தாமரைமலர் போல் சிவந்ததும், நகங்கள் நிலவைப்போல் வெளுத்தும் விரல்களின் நுனிகள் கொஞ்சம் வளைந்தும், பொதுவாகத் திருவடி முழுவதும் மிகவும் மெத்தென்றும் பால்போல் வெளுத்தும் இருக்கின்றனவாம். மாமுனிகள் ஆதிசேஷாவதாரமாகையால், அவர் திருவடியிணையை அப்ராக்ருதம் (பரமபதத்தில் உள்ளதொரு உயர்ந்ததான பொருள்) என்றார். இவ்வுலகிலுள்ள சம்சாரிகளின் பாதங்கள் போல் தாழ்ந்தவையல்ல என்றபடி. கீழ்த் திருவடிகளுக்கு ‘உந்மீலத்பத்மகர்ப்ப’ என்று தொடங்கிச் சொன்ன அழகுகளெல்லாம் உத்தமபுருஷனுக்கு இருக்கவேண்டிய உத்தம லக்ஷணங்களாகும். இத்தகைய சிறப்பத்தனையும் பெற்றுத் தமக்கு வகுத்ததுமான திருவடிகளை வைத்தருளவேணுமென்று ஒரு சிஷ்யர் மாமுனிகளை ப்ரார்த்தித்தாராயிற்று. இதனால் பகவத்பக்தரான ஆழ்வார் ‘நின்செம்மாபாதபற்புத்(பத்மத்தை) தலைசேர்த்து’ என்று எம்பெருமானை வேண்டினார். ஆசார்ய பக்தரான ஒரு சிஷ்யர் ‘பாதயுக்ம சிரசி திசதுமே’ என்று ஆசார்யரான மாமுனிகளை வேண்டுகிறார். மாமுனிகள் தமது திருவடியிணையை அடியேன் முடியில் வைத்தருளட்டும்’ என்று படர்க்கையாக இருந்தாலும், ‘மாமுனிகளே! தேவரீர் திருவடிகளை அடியேனுடைய சிரஸில் வைத்தருளவேணும்’ என்று முன்னிலைப்படுத்தி ப்ரார்த்திப்பதிலேயே இதற்கு நோக்கு. இவ்விஷயம் மேலுள்ள பல ச்லோகங்களால் விளக்கமுறும்.

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thiruvAimozhi – 3.7.1 – payilum sudaroLi

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

Full series >> Third Centum >> Seventh decad

Lord-Vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr explains the essence of this decad saying ” all those who become attracted towards emperumAn‘s beauty and qualities and serve him, whoever they may be, they are my masters”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr says “bhAgavathas who have the wealth of associating with the lord of all, who is resting in milk ocean with distinguished form and qualities, even if they are considered inferior due to their birth, actions etc., they are my masters”.

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

payilum sudar oLi mUrththiyaip pangayak kaNNanaip
payila iniya nam pARkadal sErndha paramanaip
payilum thiru udaiyAr evarElum avar kaNdIr
payilum piRappidai thOru emmai ALum paramarE

Listen

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

payilum – abundant
sudar – having radiance (such as saundharyam (overall beauty), lAvaNyam (beauty of specific parts) etc)
oLi mUrththiyai – having divine form which is an embodiment of splendour
pangayak kaNNanai – having pUNdarIkAkshathvam (being lotus-eyed which is indication of supremacy over all)
payila iniya – being perfectly enjoyable for those who are fully engaged (in this beauty)
nam – for the devotees
pARkadal – in the divine milk ocean
sErndha – one who mercifully rests
paramanai – having supremacy in the enjoyable nature of form and qualities
payilum – being together and eternally engaged in
thiru – wealth
udaiyAr – those who have
evarElum – even if they lack (high birth, knowledge, actions)
avar – in that same state
payilum – (for us, in ever repeating) many
piRappidai thORu – in births
emmai – us
ALum – having as servitors
paramar kaNdIr – they are the supreme masters

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

emperumAn is one who is having abundant radiant divine form which is an embodiment of splendour, having lotus-eyes which indicate supremacy, having supremacy in the enjoyable nature of form and qualities, mercifully rests in the divine milk ocean being perfectly enjoyable for his devotees who are fully engaged (in this beauty); those who have the wealth of being together with him to be eternally engaged in him, even if they lack (high birth, knowledge, actions), even in that same state, they are the supreme masters having us as servitors in many births.

It is implied that their [bhAgavathas] enjoying his [bhagavAn‘s] supremacy is the reason for their supremacy.

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

  • payilum – payilugai – seRigai (growing abundantly); since it is in present continuous tense, it will constantly be glowing unlike in worldly aspects where the radiance may grow for some time only to be reduced eventually since they are driven by karma [here, payilum is explained as adjective for the radiance].
  • sudar oLi mUrththiyai – one who is having a form is which is embodiment of perfect splendour.
  • payilum sudar – Alternatively, payilum is explained as nithyathva (eternal) – that is the radiance existing eternally at all times.
  • sudar oLi mUrththiyai – sudar and oLi implies thEjas (splendour) – great splendour. Alternatively – oLi means beauty [sudar oLi – shining beauty]. One who is having divine form which is embodiment of pure goodness revealing his true nature. His divine form is of pure goodness such that it reveals his auspicious qualities such as gyAnam etc and his true nature as said in SrI bhagavath gIthA 14.6 “thathra sathvam nirmalathvAth prakASakam” (that sathva guNam (goodness) which reveals the purity), SrIvishNu purANam 1.9.63 “thEjasAm rASimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies), SrI bhagavath gIthA 11.12 “dhivisUrya sahasrasya” (Like a thousand sun shining at the same time in the sky) being perfectly radiant and captivating as said in “shAdguNya vigraham” (divine form with six qualities) for those who want to be captivated.
  • pangayak kaNNanai – All his bodily beauty will be matched with the beauty of his eyes. This is explained in SrI rAmAyaNam sundhara kANdam 53.8 “rAma: kamalapathrAksha:” (SrI rAma, having eyes that resemble lotus petal). Those who are attracted towards his bodily beauty, would be kept captivated by the beauty of his eyes. His bodily beauty is like a radiant ocean. The beauty of his eyes resembles well spread lotus flower in that radiant ocean. His physical beauty itself attracts everyone. Moreover his eyes would reveal his internal qualities such as motherly affection etc.
  • payilum … – [from the beginning] One who is having eternal perfectly radiant form and more beautiful eyes.
  • payila iniya – Due to his ever lasting physical beauty and beautiful eyes, he is enjoyable. Other [worldly] matters are of the nature that – they look nice from a distance [or before attaining], but once approached closely [or attained], one would want to leave them [since they don’t look the same beautiful way in all aspects]; when emperumAn is approached closely, we will understand the defects of worldly aspects; at the same time [when emperumAn is approached closely], we will understand the nature of emperumAn being the eternal goal. This is why emperumAn is the nithya prApyam (eternal goal). Once bhagavAn‘s beauty is enjoyed, even subsequently, the experience will be afresh as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran” (AthmA will not contemplate about the material body after reaching the spiritual realm), like a liberated person will forget about his worldly existence [eternally enjoyable means even if we repeatedly enjoy emperumAn, there will never be boredom and there will always be a new type of experience every time forever]. As explained in periya thirumozhi 8.1.9 “paNdu ivarai …” [Have I seen thirukkaNNapuram emperumAn before somewhere else?” wonders parakAla nAyaki, says her mother] – When meeting emperumAn the first time, due to natural lordship and the coolness/mercy in the face, even though one may not have seen him before, one would wonder “He looks familiar; have I seen him before?”; but even after getting to know each other for a few days, one will wonder “Have I seen him before [He looks different now]”. I (nampiLLai) asked [nanjIyar] – As the words “paNdu ivarai yAm kaNdu” are the same – why is there two different meanings in two different situations? nanjIyar replied to me saying – In both situations (initial and subsequent), the same word “payilginRALAl” (repeatedly reciting) is used [so one way or other, parakAla nAyaki is always wondering about the identity of emperumAn].
  • nam … – Can he be ignored due to lack of good qualities though he is very beautiful? No. The one who has “kalangAp perunagaram” (unshakeable big city – paramapadham) as his abode, descends to the milk ocean to address his devotees [out of great compassion – so, he is filled with auspicious qualities too].
  • nam – implies “for his devotees”. Others, who are beautiful, when desired to be approached, will make it difficult to do so [out of pride etc]; but such beautiful emperumAn himself descended to milk ocean which is nearer [for us] in comparison to paramapadham to be enjoyed by his devotees.
  • paramanai – You extolled his physical beauty and qualities over others; is there any one as great as he? No. There is no one superior to him [He is the most supreme lord].
  • paramanaip payilum thiru udaiyAr – Considering his presence to be a good opportunity, instead of begging for worldly favours, those who approach him having the wealth of considering himself as the goal. Those who approach him for specific ulterior goals, will leave him after their goal is accomplished; but those who approach him considering him as the goal, will get closer and closer.
  • thiru – Like he has the crown of supremacy, these devotees have the crown of servitude; [three personalities/incidents are cited to explain to thiru/SrI/wealth] As said in SrI rAmAyaNam yudhdha kANdam 16.17 “anthariksha gathas SrImAn” (SrI vibhIshaNAzhwAn, the most wealthy person who has started his airborne journey towards SrI rAma); vishNu dharmam 68th chapter “sathu nAgavaraS SrImAn” (that gajEndhrAzhwAn is endowed with wealth of kainkaryam); SrI rAmAyaNam bAla kANdam 1.18.29 “lakshmaNO lakshmI sampanna:” (lakshmaNa who is endowed with kainkarya SrI); [explaining each personality in detail now] “anthariksha gathas SrImAn” – As soon as took one step considering SrI rAma’s lotus feet as the goal, giving up lankA, his poverty of being associated with rAvaNa got eradicated and real wealth matching his true nature was acquired. “sathu nAgavaraS SrImAn” – Here SrI gajEndhrAzhwAn’s great desire to serve emperumAn which made the sarvESvaran arrive hurriedly without checking his personal looks etc., is explained as the wealth; “lakshmaNO lakshmI sampanna:” – lakshmaNa’s servitude was such that, even when perumAL (SrI rAma) forced him to accept the throne of the prince and was told as in SrI rAmAyaNam yudhdha kANdam 131.88 “sarvAthmanA paryanunIyamAna:” (Only if you became a prince, I will become the emperor), lakshmaNa simply rejected any post and remained as a servitor only. When bharathAzhwAn was asked “when will you be relieved of internal agony?”, he replied as in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvanna charaNau bhrAthu: pArthivavyanjanAnvidhau SirasA dhArayishyAmi…” (Until I behold the divine feet of my brother SrI rAma who has all qualities of being a king, I will not have peace), “When perumAL is crowned with suitable throne for him [being the lord], and I being crowned with suitable throne for me [being the servitor], my distress will be removed”. This is explained in perumAL thirumozhi 10.7 “arasamarndhAn adi sUdum arasu” (the crown of the lotus feet of SrI rAma being the emperor). kulaSEkarAzhwAr desires to be living at the divine feet of emperumAn.
  • udaiyAr – As seen in “vaiSravaNan” (who is the son of vichiravasu), those who have the wealth of pArathanthriyam (total subservience), are known as udaiyAr [in thamizh, udaiyAr means those who possess/have].

What other glories should they have to be praised/supported by us?

  • yavarElum – Whatever may be their birth, actions and knowledge; such subservience only is required.
  • avar kaNdIr – Since the pride which is acquired through high birth, best actions and great knowledge are hurdles for one’s servitude towards bhagavAn, AzhwAr says “those who are devoid of such pride” are desired. AzhwAr says “those want to identify themselves as ‘thadhIyar’ (bhagavAn’s devotee) only, and those who are devoid of the pride of high birth etc., which are contrary to vaishNavathvam (the quality of being a vaishNava) are my favourites”.

When asked “How long will they remain dear to you?”, AzhwAr says,

  • payilum piRappidai thOru – In all births which occur one after another. Now, AzhwAr is desiring for the same births which he wanted to give up previously in thiruvAimozhi 3.2.2nin pal mA mAyap pal piRaviyil padiginRa yAn” (me who is suffering in many different births which is facilitated by your amazing abilities), since those births are used to serve bhAgavathas. AzhwAr says that he is ready to take many more births if he will be serving at the divine feet of a bhAgavatha (devotee).
  • emmai ALum paramar – The lords who can enslave me. When asked “previously you said emperumAn is ‘paraman’ (supreme) and now you are seeing his devotees are ‘paramar’; why is it like this?”, AzhwAr says “There, he was glorified due to his great qualities; here, those who are captivated by his such great qualities are glorified”. If individuals are glorified independently without their relationship with bhagavAn, that means AzhwAr’s relationship with bhagavAn will become void.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 19 – kudadhisai mudiyai vaiththu

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

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periyaperumal

avathArikai (Introduction)

In the previous pAsauram AzhwAr mentioned about the issue caused by the sensory organ eyes. In this pAsuram he mentions about how all the organs in his body are melting.

குடதிசை முடியை வைத்துக் குணதிசை பாதம் நீட்டி
வடதிசை பின்பு காட்டித் தென்திசை இலங்கை நோக்கி
கடல் நிறக் கடவுள் எந்தை அரவணைத் துயிலுமா கண்டு
உடல் எனக்கு உருகுமாலோ எஞ்செய்கேன் உலகத்தீரே.

kudadhisai mudiyai vaiththuk kuNadhisai pAdham nItti
vadadhisai pinbukAttith thendhisai ilangai nOkki
kadal niRak kadavuL endhai aravaNai thuyilumA kaNdu
udal enakku urugumAlO enseygEn ulaaththIrE

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Word for Word meaning

ulagaththIrE – those who are in this world
kadal niRam kadavuL – sarvESvaran who is of the colour of ocean
endhai – my swAmy (my Lord)
kudadhisai – in the western direction
mudiyai vaiththu – keeping the divine head (as an indication of his being the Lord)
kuNadhisai – in the eastern direction
pAdham nItti – stretching (to reach me) his divine feet (which are the refuge for all sentient entities)
vadadhisai – for the people in the northern direction
pinbu kAtti – showing the beautiful form of his back
then dhisai – in the southern side
ilangai nOkki – looking (affectionately) at lankA (where vibhIshaNa dwells)
aravu aNai – on the bed of thiruvananthAzhwAn [the serpent AdhiSEsha]
thuyilum A kaNdu – after looking at the beauty of his sleeping
enakku udal urugum – my body will melt
AlO – Oh!
en seygEn – what will I do?

vyAkhyAnam (Explanatory Notes)

kudadhisai  etc – in two lines AzhwAr shows what is the entity that melted him. emperumAn had created bhUmi (earth) for enabling chEthanas who have done a mixture of puNya (virtues) and pApa (sins), thiryak (animals) and sthAvara (plants) who have done more pApa than puNya, to live. He created heaven for enabling dhEvas (celestial entities) who have done more puNya than pApa to live. AzhwAr thought all along that there was no purpose for the four directions east, west, north and south. Now he has realised the reason for creating these four directions. He has realised that the purpose of creating chEthanas is only to make them long for mOksham (liberation), the purpose of creating the worlds is to enable jIvAthmAs to live and the purpose of creating the directions is for keeping his divine head and divine feet so that the chEthanas get a taste for mOksham.

kudadhisai mudiyai vaiththu – in order to benefit the western direction, he kept his divine head adorned with the crown that indicates that he is the Lord of both nithyavibhUthi (spiritual realm) and leelAvibhUthi (materialistic realm). Just as nammAzhwAr had called out in thiruvAimozhi 3.8.1 “mudiyAnE” – one with the divine crown, keeping his quality of being the Lord, he kept his divine head in the west direction so that those in the west direction would prosper.

kuNadhisai pAdham nItti – nammAzhwAr had called his divine feet in thiruvAimozhi 3.8.1 as “mUvulagum thozhudhEththum sIradiyAn” – one with the beautiful divine feet which are worshipped by people in all the worlds. He stretched such divine feet, which are the refuge for all worlds to prosper, in the eastern direction. AzhwAr points out that emperumAn stretched his divine feet all the way to thirumaNdangudi (AzhwAr’s place of birth) in order to attract him. When the western direction, which was the direction in which dhuryOdhana sat [in krishNavathAram, when dhuryOdhana went to seek help of krishNa, he sat near his head] itself prospers, is it required to say that the eastern direction in which he stretched his divine feet, where arjuna sat, will also prosper? It is pertinent to note here that parAsara bhattar [SrI kUraththAzhwAn’s son] used to tell his disciples “whenever ALavandhAr [one of our important preceptors]went to worship periya perumAL, he would never stand near his divine head which he used to call as dhuryOdhana’s position. There was not a spot on the eastern side, towards emperumAn’s divine feet, where ALavandhAr had not stood while worshipping him”

vadadhisai pinbu kAtti – the northern direction is inhabited by people who are proficient in tough samskritham (Sanskrit language) and where AzhwArs’ bhakthi (devotion) laden words are not much heard of. To correct the people in this direction, he wanted to show his back side rather than the front as his back is considered to be more beautiful than the front. As said in these words ”pUrvAngAdhadhikaparAnkhakalaham” – the back side of emperumAn is more beautiful than his front side…

thendhisai ilangai nOkki – Until now, in each of the directions he kept one part of his dhivya thirumEni (divine physical body) in order to remove the purposelessness in those directions. He looked at the southern direction to remove the shortcoming in him. The others were the help that he rendered out of his mercy. This (looking in the southern direction) is the help that he rendered himself to overcome his powerless state. kulaSEkara AzhwAr in his perumAL thirumozhi 1.10 said “anbodu thendhisai nOkkippaLLikoLLum” – lying down, looking at the southern direction with affection. emperumAn looks at the southern direction which is the dwelling place of his protector vibhIshaNa. periyAzhwAr in his periyAzhwAr thirumozhi 4.9.2 says “mannudaiya vibIdaNarkA madhiLilangaith thisai nOkki malar kaN vaiththa ennudaiya thiruvarangaRku” – after removing the hurdles for vibhIshaNa, emperumAn gave the kingdom to him and lying at SrIrangam, he is looking at the way in which vibhIshaNa is ably ruling lankA. This is similar to how a mother who is nursing her infant, looks at the infant’s cheerful face. thirumangai AzhwAr said in periya thirumozhi 6.8.5 “selva vibIdaNaRku vERAga nallAnai” – emperumAn has special affection towards vibhIshaNa who was blessed by pirAtiti. When sugrIva threatened to walk out with his army of monkeys should SrI rAma accept vibhIshaNa, SrI rAma said “even if I have to forego you and your army, I will not let down vibhIshaNa”. This is similar to a cow, in order to protect its calf that it gave birth to that day, pushes aside the calf which is older, with its horns and hoofs. When that sugrIva did something which could have resulted in harm to him, SrI rAma said “thvayi kinchith samApannE kim kAryam sIthAyA mama I bharathEna mahAbhAhO! lakshmaNEna yavIyasA  SathrugnEna cha Sathrugna! svaSarIrEna vA puna: II” – Oh, sugrIva with long arms! If something shameful had befallen you, what benefit would I get through sIthA or bharatha or lakshmaNa or Sathrugna? Oh warrior who kills enemies, what benefit would I get out of my own body? Such was rAma’s affection towards sugrIva. But his affection for vibhishaNa was greater than that which he had towards sugrIva and hence he is lying in SrIrangam, looking in the direction of vibhIshaNa.

kadal niRak kadavuLemperumAn, who is constantly desired by nithyasUris, is lying in wait for a samsAri chEthanan (a sentient entity in samsAram). Since his physical form removes the ennui of beholders like an ocean, AzhwAr refers to him as “kadal niRakkadavuL” In a way the ocean may match his physical form, but his aprAkrutha thirumEni (his divine physical form composed of upanishaths and not the 5 elements that our bodies are composed of) goes beyond the ocean. Hence he says “kadavuL” [in thamizh language, kada means beyond]

endhai – he displayed such a form and enslaved me. When a new well is ready, the old well is cleaned up for maintenance. When I have been enslaved by this form, there is no need to talk about his taking under control the nithyasUris, displaying this form. His form has enslaved someone like me who is totally under the control of body and senses and who is the epitome of all that is low.

aravaNaith thuyilumA kaNdu – Just as a gemstone’s value goes many times higher after being fixed on a gold ornament, emperumAn’s form became incomparable after lying on AdhiSEsha.

udal enakku urugumAlO – after seeing emperumAn’s thirumEni (divine physical form) lying on AdhiSEsha, instead of enjoying that, AzhwAr’s body is melting. rAmAnujar in SaraNAgathi gadhyam 12 says “bhagavath svarUpa thirOdhANakarIm” – the body hides the basic nature of bhagavAn. Such a body, which hides emperumAn’s svarUpam is now melting after seeing his divine form. brahma sUthram 3.2.5 says “dhEhayOgAdhvA sO’pi” – the reason for chEthana’s svarUpam being hidden is because of its connection with the( gross and subtle forms of) the body. Thus, the body which is supposed to hide the knowledge of AthmA, is not only enjoying the divine form of emperumAn but is melting as a result of that joy. When samsAris who came with AzhwAr to worship periya perumAL said that their bodies are not melting, AzhwAr responds enakku urugumAlO – see, it is melting for me.

enseygEn ulagaththIrE – looking at the samsAris who, without showing any difference, are leaving in a firm manner after looking at the beauty of periya perumAL, AzhwAr asks them “will you not tell me the way to be steady like yourselves?” He cannot ask the other AzhwArs for a remedy as they too are like him when it comes to having dharSan of periya perumAL (they are also like a leaking boat which sinks along with another boat which came to its rescue since the second boat had a bigger hole). He cannot ask this of periya perumAL as it will expose his weakness to the person who is the reason for his discomposure. It may also be the reason for periya perumAL to feel proud that “I have been able to conquer him” Hence he is asking the samsAris who are so steady even after seeing the wonderful form of periya perumAL “you people are keeping your body so taut as if affected by rheumatism. Why don’t you give me a little bit of the medicine that you are taking [so that I will also be steady like you all]?”

We shall now move on to the 20th pAsuram.

adiyEn krishNa ramanuja dasan

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Arththi prabandham – 26

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

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Introduction

In this pAsuram maNavALa mAmunigaL, who knows the heart of SrI rAmAnuja and speaks on his behalf. maNavALa mAmunigaL knows what SrI rAmAnuja is thinking and pours it in this pAsuram. He concludes with the request to SrI rAmAnuja about quickly granting him the ascendancy to paramapadham. SrI rAmAnuja is thinking “This person maNavALa mAmunigaL has committed lots of sins right from the day he came to me. If not for me, will there be any other person who can protect him in spite of his huge repository of sins? There might not be any one and so we should protect him”. This thought of SrI rAmAnuja is what maNavALa mAmunigaL is reproducing in this pAsuram as if it is coming from his own heart. maNavALa mAmunigaL, in continuation says who other than SrI rAmAnuja could protect him, being the only refuge for all people without any shelter whatsoever. Can the ever compassionate people that include the likes of periya perumAL protect me? maNavALa mAmunigaL says that it was SrI rAmAnuja who kindled the desire to go to the ultimate destination of paramapdham. Hence, he requests that it has to be SrI rAmAnuja who needs to ensure that he reaches there. In addition to it, maNavALa mAmunigaL says that it is SrI rAmAnuja’s thought that he ought to protect him from those innumerable sins that he commits daily. maNavALa mAmunigaL believes that it is not periya perumAL etc who are trying to protect maNavALa mAmunigaL, instead it is SrI rAmAnuja who is pining to save him from all sorts of sins and no one else”.

pAsuram 26

thennarangarkkAmO? dhEviyargatkAmO?
sEnaiyarkOn mudhalAna sUriyargatkAmO?
manniyasIr mARan aruLmAri thamakkAmO?
maRRUm uLLa dhEsigargaL thangaLukkumAmO?
ennudaiya pizhai poRukka yAvarukku mudiyum?
ethirAsA unakku anRi yAn oruvarukku AgEn
un aruLAl enakku ruchi thannaiyum uNdAkki
oLivisumbil adiyEnai oruppaduththu viraindhE!!!

Word-by-Word Meanings

ethirAsA – Oh emperumAnArE!!!
thennarangarkkAmO? (To forgive my sins) will periya perumAL be capable to do it? or
dhEviyargatkAmO? – will the divine consorts including the likes of periya pirAtti be capable to do it? or
sEnaiyarkOn mudhalAna sUriyargatkAmO? – will the nithyasUris starting from sEnApathiyAzhvAn be capable to do it? or
manniya sIr – the one, who, forever has the auspicious qualities of vAthsalyam etc towards devotees of the Lord
mARan – and is known by the name of nammAzhvAr, would he be capable to do it? or
aruLmAri thamakkAmO? – will thirumangai AzhvAr who showers compassion towards all chEthanas, be capable to do it? or
maRRUm uLLa – will any other
dhEsigargaL – AchAryas starting from nAthamunigaL,
thangaLukkumAmO? – will they be able to do it?
yAvarukku mudiyum? – Who can
pizhai poRukka – forgive the sins
ennudaiya – that I committed?
yAn – I
oruvarukku AgEn – will not be a servant to anyone else
unakku anRi – except you.
un aruLAl – With your grace, you
ruchi thannaiyum uNdAkki – have instilled the desire in prApyam (paramapadham)
enakku – in me
oruppaduththu adiyEnai – (you) should make me reach the
oLivisumbil – bright and resplendent paramapadham.
E – (at the end of viraindhu) – is a suffix added for the sake of completion.

Simple Translation

maNavALa mAmunigaL talks about the cream of cream people including the likes of periya perumAL, HIS divine consorts, nithyasUris, AzhvArs and other AchAryas except SrI rAmAnuja. He says that none of them has the means to protect him and thereby forgive his sins. Only SrI rAmAnuja has the capability and compassion to do so. maNavALa mAmunigaL explains this thought of SrI rAmAnuja, concluding by requesting SrI rAmAnuja to take him to paramapadham and be one among the people there.

Explanation

maNavALa mAmunigaL says “Oh! The leader of yathIs!!! Even the omnipotent Lord who knows everything without the help of anything or anyone, cannot fathom the sins that I have committed. Is there any one who is capable of forgiving my sins? Will the periya perumAL, who is described by the phrases, “dhOshAyadhyabhithasyasyAth” and “en adiyAr adhu seyyAr seydhArEl nanRu seydhAr (periyAzhvAr thirumozhi 4.9.2)” be able to forgive my sins? My sins will test even HIS patience. Will, the set of pirAttis starting from periya pirAtti, who is described as “nakaschin naparAdhyathi (srIrAmAyaNam)” and “kimEthan nirdhOsha:  ihajagathi (SrI guNa rathna kOsam)”, be able to patiently forgive my sins? Will, the nithyasUris, starting from the likes of sEnApathiyAzhvAn etc. who have yearned and got the eternal service of periya perumAL and HIS pirAttis, be capable of forgiving my sins? All these nithyasUris are one and the same when it comes to doing eternal service to perumAL and pirAtti, as shown by “asmAbhis thulyObhavathu”. They are the people who talked about prapaththi in “vishvaksEna samhithai” and “vihakEndhra samhithai”. Will any of those nithyasUris, be able to forgive my sins? Will nammAzhvAr, who, forever, is replete with auspicious qualities of vAthsalyam to devotees, and who stands by it as revealed by the phrase “payananRAgilum pAngallarAgilum seyal nanRAgaththiruthip paNikoLvAn (kaNNinun chiruth thAmbu 10)”, be capable of forgiving my sins”? Will thirumangai AzhvAr, who showers his choicest blessings on all chEthanas (anything with consciousness), be capable of forgiving my sins? Will it be possible for all krupAmAthra prasannAchAryas, who are recipients of AzhvAr’s blessings, starting from nAdhamunigaL, yAmunamuni and the like, to forgive my sins? Except for you, SrI rAmAnuja, who bears and forgives any sin patiently, will any one of the aforementioned elite people be able to forgive my sins at all? It is not at all possible for them to forgive my sins. Hence, going by the phrase that describe you as “nigarinRi ninRavennIsadhaikku nin aruLingaNanRip pugalonRumillai (rAmAnusa nURRanthAdhi 48)”, you are verily the ocean of compassion and the one who forgives and protects everyone with the huge baggage of sins anyone may have. So, it is only appropriate for me to say that I belong to you and to no one else”.

maNavALa mAmunigaL continues, “It is because of your blessings that,  the surrender unto your lotus feet, was possible. Likewise, after surrender, it is because of your blessings again that I got interest in reaching the ultimate destination (prApyam). I request you to take me to paramapdham that is described as “sudaroLiyAi ninRa thannudaichOdhi (thiruvAimozhi 3.10.5)” and “theLivisumbu (thiruvAimozhi 9.7.5)” and make me one among them there. Without making me an outcast from those people in paramapdham, as described by the phrase “anguRREn allEn (thiruvAimozhi 5.7.2)”, I request you to quickly give me ascendancy to paramapadham.  The word “unakkanRi” (except for you) can be connected with both “thennarangar…..ethirAsa” and “yAn oruvarukku AgEn”. (This would convey the meaning that except SrI rAmAnuja no one is capable of forgiving the sins committed by maNavALa mAmunigaL and except SrI rAmAnuja maNavALa mAmunigaL is not for anyone.

The reasons why the aforementioned elite league of people may not be able to completely tolerate, forgive and protect maNavALa mAmunigaL from his sins is explained below. Lord Sriman nArAyaNan is someone who is characterized by the character called total independence without any cause (nirankusasvAthanthriyam). HE can be independent at any time that HE chooses and may punish a person for his sin, as revealed by “kshipAmi” and “nakshamAmi”. The set of pirAttis are described by the phrases “kshAmA lakshmI bhrungIsakala karaNOnmAthanamadhu” and “thimir koNdAL oththu niRkkum (thiruvAimozhi 6.5.2)” mean that they may be overly absorbed with their Lord that they may be resemble a statue. They may not be in a situation to forgive my sins.  When it comes to nithyasUris who are always in the eternal service to the Lord and HIS divine consorts (the set of pirAttis), they would always care for any danger to the Lord and their divine consorts, even it is out of place or out of time. The nithyasUris might be in constant fear of any lurking danger for the Lord and their consorts, as described in “AngaravAram adhu kEttu azhalumizhum (nAnmugan thiruvandhAdhi 10)”. Hence, they may not be able to protect / forgive the sins of maNavALa mAmunigaL. Next up are AzhvArs who always yearn for the kainkaryam at the lotus feet of the Lord and pirAttis. In doing so, they become ecstatic at times and forget themselves owing to their great bhakthi (devotion) to the Lord and His consorts.  The AzhvArs are epitome of bhakthi as described by the phrases “sindhai kalangi thirumAL enRazhaippan (thiruvAimozhi 9.8.10)”, “unnaikANum avAvil vIzhndhu (thiruvAimozhi 5.7.2)”, “unnaikkANum Asai ennum kadalil vIzhndhu (periya thirumozhi 4.9.3)” and “bhakthi pAravashyaththAle prapannargaL AzvhArgaL (SrI vachana bhUshaNam 43)”. Hence, they may not be capable of forgiving me and my sins. Lastly, the group of mumukshUs (those who have the interest in attaining mOksham or paramapdham) are people who follows the code of conduct (the do’s and don’t’s) as long as they are in a body. Till their mortal coils falls on the ground, they are supposed to yearn about mOksham  and supposed to be doing that at all time. Hence, they are not entitled this job of advising other people, forgiving others sins etc.  However, SrI rAmAnuja is beyond these limitations of others when it comes to protecting someone from their sins. He is someone who, looks at the misfortune of samsAris, and protects them, even if it means to finish himself. He does not look at their knowledge or lack of it. He protects them and forgives all sorts of sins that one may have committed. In addition to doing this, he makes sure that he gets the character of singing mangaLAsAsaNam to the Lord as per “ALumALar engiRavanudaiya thanimai thIrumpadi (thiruvAimozhi 8.3.3)”. So he is the one who rectifies a person that were deemed as “cannot be reformed” as per the phrase “adhu thiruthalAvadhE (periya thiruvandhAdhi 25)”. Eventually he ensures that that is person does eternal service at the Lord srIman nArAyaNan who is described as “thirumagaL kElvan”. thiruvarangaththu amudhanAr also sang about this in “maruL koNdiLaikkum namakku nenjE irAmAnusan seyyum sEmangaL maRRuLAr tharamO (irAmAnusa nURRandhAdhi  39)” in this regard.

Translation by santhAna rAmAnuja dhAsan

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thiruvAimozhi – 3.7 – payilum

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

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emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

Highlights from thirukkurukaip pirAn piLLAn‘s introduction

payilum – In this manner, due to emperumAn‘s infinitely great quality of simplicity leading to infinite affection for AzhwAr [towards emperumAn]; out of such overflowing affection,  being situated in servitude towards bhAgavathas (bhagavAn‘s devotees) which is the ultimate stage of servitude towards bhagavAn, says that such servitude towards bhAgavathas is the goal to be attained for him.

Highlights from nanjIyar‘s introduction

In seventh decad – Having become distressed after interacting with worldly people who have difficulty in accepting servitude towards bhagavAn, to be relieved from such stress, AzhwAr thinks that “serving emperumAn will not be sufficient, instead one  should serve SrIvaishNavas who sustain themselves by such servitude, though they may be inferior by birth, actions and nature, still they are my masters, and I am their servant” and becomes joyful thinking about his relationship with them. emmA vIdu – initial stage of the goal; this decad – ultimate stage of the goal.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In seventh decad – AzhwAr having mercifully explained the supremacy of the recipient of our servitude flows up to archAvathAram, due to the increase in such servitude, instead of stopping at servitude towards emperumAn, it culminates into servitude towards bhAgavathas (bhagavAn‘s devotees), highlights the following aspects:

  1. holding on to the greatness of such bhAgavathas’ relationship with bhagavAn, irrespective of their birth, actions etc and his supremacy which is revealed through his resting in milk ocean which is the cause for such greatness
  2. his distinguished forms during incarnations
  3. in such state, his nature of being enjoyable by the residents of both spiritual and material realms
  4. the beauty of his ornaments which increases his enjoyable nature
  5. his nature of bestowing what is desired by his devotees
  6. his nature of presenting himself to those who are exclusively devoted to him
  7. while presenting himself, making them realize their true nature and engaging them in service
  8. nature of being the lord of SrI mahAlakshmi which is object of such servitude
  9. his purity which will facilitate the removal of faults from his devotees
  10. his nature of helping those who are in desperate situations

Mercifully explaining these aspects, AzhwAr enjoys servitude towards such bhAgavathas who enjoy these qualities of emperumAn, along with those who are related to them.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In seveth decad – AzhwAr thought about the nature of those samsAris who have no change in heart even after [Azhwar] mercifully explaining simplicity of bhagavAn in archAvathAram (deity form); when AzhwAr said in thiruvAimozhi 3.6.10thEr kadaviya perumAn kanaikazhal kANbadhenRu kol kaNgaL” (when will my eyes see the divine feet of krishNa who rode the chariot?”, emperumAn showed his devotees to him, who are explained as in periya thirvandhAdhi 31 “nizhalum adithARum” (like the shadow and the lines in the feet – inseparable), AzhwAr saw those SrIvaishNavas who are very receptive to bhagavath vishayam like a pit which can easily receive water, even without getting instructions from others; as his divine heart moves towards them, glorifying them “there are some noble ones”, he says “I am not a servant of sarvESvaran; but I am servant of SrIvaishNavas; even in that case, should I be servant of SrIvaishNavas directly; should I not just be a servant of descendants of such SrIvaishNavas?” and thus considers bhAgavatha SEshathvam (servitude towards bhAgavathas) as the goal and praises them [in this decad].

In “emmAvIdu“, AzhwAr established the goal in thiruvAimozhi 2.9.4thanakkEyAga enaik koLLum IdhE” (this act of enslaving me exclusively for him); but here, he explains servitude towards bhAgavathas as the goal; can prApyam (ultimate goal) be two? No. This [servitude towards his devotees] is also part of “thanakkEyAga enaik koLLum IdhE“; servitude towards bhagavAn means reaching up to the ultimate stage of servitude towards bhAgavathas. Whatever knowledge we must have, there is nothing remaining to be explained outside thirumanthram [everything essential is there in thirumanthram]; thirumangai AzhwAr too mercifully explained this (servitude towards bhAgavathas) as the meaning of thirumanthram; periya thirumozhi 8.10.3 “nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkkadimai” (after learning thirumanthram, I realized that I am the servant of your servant); The purpose of thirumanthram is to explain the AthmA‘s ananyArha SEshathvam (exclusively existing to serve bhagavAn); that is to become a slave of his devotees [so he can even be sold by them]; “thadhbhakthinignamanasAm kraya vikrayArha:” (for SrIvaishNavas who have their minds being at the disposal of bhagavAn, to be sold and bought by them) and periyAzhwAr thirumozhi “endhammai viRkavum peRuvargaLE” (they can even sell me). When a land is property of a father, it can be sold by his son too; if it is not like that, there must be something wrong in the ownership of the father. emperumAnAr, while explaining “samsAra visha vrukshaysya dhvE palE hyamruthOpamE | kadhAchith kESvavE bhakthis thadhbhakthairvA samAgama:” (in the poisonous tree of this material realm, there are only two nectarian fruits; devotion towards krishNa which happens rarely and being together with his devotees only), he explained “vA” as “exclusive” and says “the goal [of kESava bhakthi] will naturally occur [when associating with devotees]”. The first stage of goal is to stop at servitude towards bhagavAn; the ultimate stage is to arrive up to servitude towards bhAgavathas.

SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA” (one who is going) –  for this  emperumAnAr would mercifully say “The principle that is explained in ‘payilum sudaroLi‘ (this decad) and ‘nedumARkadimai‘ (thiruvAimozhi 8.10), SrI SathrugnAzhwAn demonstrated it practically”. [There is a question, how can thiruvAimozhi pAsurams be demonstrated by SathrugnAzhwAn who lived very long before the advent of thiruvAimozhi?] The principle explained here is based on thirumanthram; as that same principle was demonstrated, it can be taken as a demonstration for this decad also.

perumAL (SrI rAma) taking birth as a principled person, demonstrated sAmAnya dharmam (basic principle) of obeying the words of father [elders] to show that “a son should obey the words of his father”; iLaiya perumAL (lakshmaNa) demonstrated that this should be observed in prAptha vishayam (bhagavAn) [i.e., one should obey/serve emperumAn]; SrI bharathAzhwAn demonstrated that “one should serve for the pleasure of bhagavAn” [unlike lakshmaNa who forcefully served SrI rAma at times]. SrI SathrugnAzhwAn demonstrated this in bhAgavatha vishayam [for devotees]. perumAL demonstrated “one should obey the order of father”; iLaiya perumAL demonstrated “one should obey the order of the real father [bhagavAn]”; that too, SrI bharathAzhwAn obeyed SrI rAma when he was told “stay in ayOdhyA” though he did not like it [and wanted to accompany SrI rAma] – he would not force SrI rAma saying as in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva” (you have to bless me [to accompany you]); SrI SathrugnAzhwAn demonstrated the ultimate stage of it [in the matter of devotees]. His nature is explained in this SlOkam (ayOdhyA kANdam 1.1).

  • mAthula kulam gachchathA bharathEna nItha: – bharatha went considering his uncle’s family as the purpose of the visit; Sathrugna went considering bharatha as the purpose; yudhAjith (bharatha’s uncle) invited bharatha only.
  • gachchthA – going along; as this word is “present tense”, it can be understood that, Sathrugna did not plan for it even moments ago; he did not get permission from SrI rAma or dhaSaratha chakravarthi [just naturally followed bharatha].
  • bharathEna – After perumAL discarding the kingdom, iLaiya perumAL followed him, dhaSaratha chakravarthi died and SathrugnAzhwAn does not know anything beyond bharathAzhwAn, since he was bearing it – he is called bharatha; bharatha ithi rAjyasya bharaNAth (bharatha means “one who bears the kingdom” i.e., who takes up the burden of managing the kingdom).
  • thadhA – As he (SathrugnAzhwAn) is a prince too and his nakshathram (birth-star) is different, it would have been appropriate to leave on a different day that suits his birth-star; but he left along with bharatha on the same day considering that itself to be auspicious for him too.
  • anagha: – sinless; in that capital town ayOdhyA, it looks like everyone else is living sinfully. That is – they all would have a tinge of rAma bhakthi (devotion towards SrI rAma). But can rAma bhakthi be said as sin? Though puNyam (virtues) is preferred more than pApa (sin), both are to be given up since both are hurdle for mOksham (liberation); similarly, here also, since it is a hurdle for the goal, it can be said as sin. Is rAma bhakthi a hurdle for the goal? Yes – when we look at the ultimate stage [of devotion towards bhAgavathas], initial stage [of devotion towards bhagavAn] is a hurdle.
  • Sathrugna: – Not only he is victorious over the external enemies, he has also won over the internal enemies, that is, senses.  That is, not looking at SrI rAma who is glorified as said in SrI rAmAyaNam ayOdhyA kANdam “pumsAm dhrushti chiththApahAriNam” (SrI rAma who captures the eyes and heart of men too); even when he goes to SrI rAma, he does it to please bharathAzhwAn only.  What is the difference between “anagha:” and “nithya Sathrugna:“? anagha: explains that SrI rAma is not as pure as SrI bharathAzhwAn; nithya Sathrugna: explains that SrI rAma is not as enjoyable as SrI bharathAzhwAn.
  • nItha: – He followed [was taken along] like a sword or a shadow. When one dhravyam (entity) is to follow another dhravyam, there should be mutual consent; though SathrugnAzhwAn is a separate entity, he followed bharathAzhwAn in a subservient manner like an attribute or true identity of an entity [which follows the entity wherever it goes].
  • prIthi puraskrutha: – Did he go along following the general tradition/rule of younger brother following elder brother? No; while being present in the capital city (or the palace), the service for SrI rAma is divided up into many servitors; but when he decided to travel to the forest, iLaiya perumAL went along to the secluded forest so he can perform all services as mentioned in “aham sarvam karishyAmi“; similarly, SathrugnAzhwAn was pushed from his behind by the great love of desiring to serve bharathAzhwAn fully.

emperumAnAr explained the overall meaning for this SlOkam as “SathrugnAzhwAn became dear to perumAL by ignoring perumAL and became exclusively dear to bharathAzhwAn who was dear to perumAL”. This [the servitude of bhAgavathas towards bhagavAn] being the reason [to glorify bhAgavathas], all the glories which were previously explained [about being surrendered to bhAgavathas] will remain in tact; if not for this [devotion towards bhagavAn], having one chEthana (soul) towards another chEthana (soul) is like a raft with hole taking the help of a bigger boat [to have both the raft and the boat drowned ultimately]. If they acquire the state as mentioned in SrI bhagavath gIthA 9.22 “ananyA:…” (being exclusively focussed on bhagavAn), whatever worship performed by such gyAnis is as good as worshipping bhagavAn only. Though brAhmaNa is one class of people, one would interact with them based on his family, vaishNavas are established by bhagavAn’s qualities, actions etc; in this manner, AzhwAr divides them as those who are immersed in his physical beauty; those who are immersed in his qualities and those who are interested in his divine actions, and desires them for their relationship and tells that “they are all my masters”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thirumAlai – 18 – inidhiraiththivalai mOdha

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

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namperumal-6

avathArikai (Introduction)

In the previous pAsuram, AzhwAr spoke about his eyes enjoying on their own. Due to this, there were tears of joy in his eyes which became a flood.  AzhwAr feels sad that “this is acting like a wall and is preventing me from enjoying emperumAn

Let us see the pAsuram and its meaning.

இனிது திரைத் திவலை மோத எறியும் தண் பரவை மீதே
தனிகிடந்து அரசு செய்யும் தாமரைக் கண்ணன் எம்மான்
கனியிருந்தனைய செவ்வாய்க் கண்ணணைக் கண்ட கண்கள்
பனி அரும்பு உதிருமலோ என் செய்கேன் பாவியேனே.

inidhithu thiraith thivalai mOdha eRiyum thaN paravai mIdhE
thanikidanthu arasu seyyum thAmaraik kaNNan emmAn
kaniyirundhanaiya sevvAyk kaNNanaiak kaNda kaNgaL
pani arumbu udhirumAlO en seygEn pAviyEnE

Listen

Word for Word Meaning

inidhu – being sweet
thirai thivalai mOdha – droplets from the waves, beating
eRiyum thaN paravai mIdhu – (waves) agitating atop kAvEri which is like a cold ocean
thani kidhandhu – sleeping alone
arasu seyyum – ruling over (destroying the ego of chEthanars (sentient entities))
thAmaraik kaNNan – krishNa with red-lotus like eyes
emmAn – my swAmy (lord)
kani irundhu anaiya sevvAy  kaNNanai – Sri krishNa with reddish lips like a fruit
kaNda kaNgaL – the eyes which saw him
pani arumbu – cool, tears of joy
udhirum – will flow copiously
pAviyEn – (one who could not properly worship) sinner like me
en seygEn – what will I do?

vyAkhyAnam

inidhiraiththivalai mOdha – delightful droplets emanating from waves touched [periya perumAL]. Similar to “oNsangadhai vALAzhiyAn” in thiruvAimozhi 8.8.1 where oN sangu gadhai morphed into oNsangadhai with the last letter of sangu getting shortened, here the words iniya and thirai morphed into inidhirai with the last word in iniya getting shortened. Initially huge droplets came from the waves; these mountain-like droplets broke into smaller droplets. These smaller droplets touched the thirumEni (the divine body) of emperumAn, lulling him to sleep (similar to sleep induced by massaging the thighs). Even though the droplets only touched him gently, keeping in mind the soft nature of emperumAn’s divine body, AzhwAr is using the term mOdha – to hit hard against.  In pAsuram 11, AzhwAr divined “arakkar kOnaich cheRRa nam sEvaganAr” speaking about his strength when he took refuge under him. Now, at the time of enjoying emperumAn, he speaks about the softness of emperumAn.

eRiyum thaN paravai mIdhE – waves breaking out from the ocean. Refers to emperumAn who, to get rid of his tiredness, is lying on kAvEri in which waves are breaking out like in an ocean. Alternatively, it also means that due to its expanse and water flow, kAvEri is like an ocean.

thani kidandhu – lying all alone. The entity who has a retinue of servitors in paramapadham to serve him by merely following his thoughts, is lying here all alone. While he is lying here, instead of engaging in deeds which will uplift themselves, the samsAris are engaging in pursuits which deface the AthmA, while they think that they are enjoying unparalleled ecstasy. emperumAn is lying here so that samsAris will have an opportunity to get him when he is alone, without any disturbance just as nammAzhwAr says in thiruvAimozhi 10.10.1 “thaniyEn vAzhmudhalE

What has been done to get him here like this? …..

arasu seyyum – to rule means avoiding dual rule. When emperumAn says “thvam mE” – you are mine, the samsAri says “aham mE” – I am mine. This is called dual rule. Avoiding this is ruling. Making the samsAris to say “nama:” – I am not mine, is taken as ruling. In mahAbhAratham SAnthiparvam 344.45 it says “mukthAnAm lakshaNam hyEthath yachchvEthadhvIpavASeenAm I nithyAnjaliputA hrushtA nama ithyEva vAdhina: II – whatever is the identity of svEthadhvIpavAsis is also the identity of mukthars (the AthmAs which liberated from samsAram and reached SrIvaikuNtam). Hence they will always be applying anjali (folding the palms together) to emperumAn. They will be happy. They will be capable of reciting “nama:”. Thus emperumAn is lying here, waiting for samsAris to be like nithyasUris, without ahankAram and mamakAram [egoistic and possessiveness respectively].

What is the implement that he has with him, to rid the samsAris of their ego? ….

thAmaraik kaNNan – when one has brahmAsthram [a highly potent weapon] there is no enemy who cannot be defeated. It is the same beautiful eyes with which he won over nithyasUris that emperumAn is employing here to win over samsAris too. As nammAzhwAr says in thiruvAimozhi 2.6.4thAmaraikkaNNanai viNNOr paravum thalaimaganai” – even nithyasUris lost out to his lotus-like eyes. It is with the same eyes that he destroys the ego and possessiveness of samsAris.

Who became the target of this brahmAsthram? ….

emmAn – I lost out to these eyes and gave in writing my being a servitor to him, says AzhwAr.   ”Is there any other samsAri who cannot be won over by these eyes which have won over me, the lowest among all samsAris?” says the AzhwAr.

kani irundhanaiya sevvAy – Reddish lips similar to a fruit. For those whose possessiveness was cut off by emperumAn, this is the object to be enjoyed. The lips are so sweet that they create an urge in the person who sees them to immediately eat them up like a fruit. Unlike the fruits in the world which will dry up over a period of time, these lips remain fresh always, as said in SrIvishNu purANam “sadhaika rUpa rUpAya” – always with the same form.

kaNNanai – If one worships periya perumAL, he would think that it is kaNNan (krishNa) who is lying there to help those who had missed out during the time of his incarnation. It is pertinent to note here that parAsara bhattar [son of kUraththAzhwAvn] would say “when one looks at periya perumAL, the eagerness with which yaSOdhA pirAtti brought him up without faulting him for all the mischief that he engaged in, would appear” and that “when one looks at namperumAL (uthsasvar), one would think of chakravarthith thirumagan (SrI rAma, son of dhaSaratha chkaravarthi), well brought up by vaSishta and other rishis and showing the well mannered behaviour”

kaNda kaNgaL – the eyes [of AzhwAr], which had lost a great deal since time immemorial, and are seeing now

pani arumbu udhirumAlO – because of the enjoyment in the eyes that resulted in happiness, there was a flood of tears of joy. paniyarumbu – since the tears were the result of happiness borne out of enjoyment, they were cold such that even fried lentil would germinate if immersed in the tears, says the vyAkhyAthA. The tears would be warm only if they had been shed due to separation from emperumAn. SrI vishNu thathvam says “AhlAdha SIthanEthrAm bU: puLakIkrutha gAthravAn I sadhA paraguNAvishtO dhrashtavya: sarva dhEhibhI: II” – the bhagavath bhaktha (devotee of bhagavAn) who has cold tears of joy due to elation, who has goose pimples all over his body and who has been enslaved by the qualities of bhagavAn, is fit to be seen by all jIvAthmAs” Here too it says that tears of joy are cold.

en seygEn pAviyEnE – since the tears of joy appear like a wall, he is unable to worship periya perumAL and AzhwAr laments “what will I do?” He feels saddened that while he should be enjoying the rare dharSan (sight) of periya perumAL, the tears are preventing him from seeing, by drawing a curtain over his eyes and he feels like a sinner. The sound “AlO”[in the previous word] denotes the extremity of sadness. Since there is no limit to the greatness of emperumAn, there is no limit to the elation that one would get out of enjoying that greatness and it is impossible for one not to shed tears of joy. AzhwAr feels sad that he has sinned so much that he cannot even atone for it and wonders what he can do. If there is a gap in the formation of tears, he could see periya perumAL in that gap. But the tears are coming copiously without any gap. All along, due to his ignorance, he could not enjoy periya perumAL. But now when he knows about periya perumAL, he is unable to enjoy because of the tears. The implied meaning is that his experience has become one of flood and drought. So far the meanings were given considering the world pAviyEn (sinner) to denote sadness. This word is also used in conjunction with musical concert when audience will exclaim “pAviyEn” and “aiyyO” which are uttered due to excessive joy. Some people will say that AzhwAr is using the term “pAviyEnE” out of joy [in line with the second meaning given above].

We shall now move on to the 19th pAsuram.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.6.11 – kaNgaL kANdaRku

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

nammalwar-final

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eleventh pAsuram – AzhwAr says “On practicing this decad, one will surely become a faultless devotee; knowing this, practice this decad”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains gain of devotion towards bhagavAn 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

See nanjIyar‘s introduction.

pAsuram

kaNgaL kANdaRkariyanAyk karuththukku nanRum eLiyanAy
maN koL gyAlaththuyirkkellAm aruL seyyum vAnavar Isanaip
paN koL sOlai vazhudhi nAdan kurugaik kOn SatakOpan sol
paN koL Ayiraththip paththAl paththarAgak kUdum payiluminE

Listen

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

kaNgaL – eyes
kANdaRku – to perceive
ariyanAy – being difficult
karuththukku – for the heart
nanRum eLiyanAy – being the target of elaborate experience
maN koL gyAlaththu – in the world which is dominated by land
uyirkku – for creatures
ellAm – all
aruL seyyum – doing favours (through archAvathAram)
vAnavar Isanai – the lord who gives out the same experience that is given to nithyasUris
paN koL – (due to the buzz of the bees) having abundant noise
sOlai – having garden
vazhudhi nAdan – being the leader of thiruvazhudhi nAdu (AzhwArthirunagari region)
kurugaik kOn – the lord of AzhwArthirunagari town
SatakOpan – nammAzhwAr
sol – mercifully spoke
paN koL – with meter
Ayiraththu – among the thousand pAsurams
ip paththAl – this decad (which highlights the simplicity of archAvathAra emperumAn)
paththar – having bhakthi [as said in SrI bhagavath gIthA 7.19 “sa mahAthmA sudhurlabha:” (such greatly devoted souls are very rare to find), very difficult to see]
Agak kUdum – would become;
payilumin – practice [this decad].

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

emperumAn is difficult for the eyes to perceive and is the target of elaborate experience for the heart; he is the lord who gives out the same experience that is given to nithyasUris, doing favours (through archAvathAram) for all creatures in this world which is dominated by land; nammAzhwAr who is the leader of thiruvazhudhi nAdu (AzhwArthirunagari region) which is having garden with abundant noise (due to the buzz of the bees)  and the lord of AzhwArthirunagari town, mercifully spoke with meter on such emperumAn in this decad (which highlights the simplicity of archAvathAra emperumAn) among the thousand pAsurams; by [practicing] this decad, one would have bhakthi (great devotion); [hence, you]  practice [this decad].

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

  • kaNgaL kANdaRkariyanAyk karuththukku nanRum eLiyanAy – AzhwAr is saying with the distaste of not having seen emperumAn. Being difficult to be seen by eyes, yet always in the forefront of the heart and hence unable to save oneself by accepting the fact “yes, he cannot be seen” [At least if we can forget, there will be less grief. Neither he can be seen, nor he can be forgotten]. For AzhwAr, viSlEsham (separation) is – agony due to the disturbance in internal togetherness as a result of not being able to see him externally (physically). samslESham (union) is – internal visualization which is as good as seeing him physically.
  • maN koL … – As he was enjoyed by nithyasUris, the easily approachable emperumAn due to his presenting himself in archAvathAram to favour samsAris (worldly people) without discriminating them.
  • paN koL sOlai – Very noisy/musical garden due to the buzzing of the bees. The sOlai resembles mukkOttai [mukkOttai is a temple of dhEvathAntharams such as dhurgA, vinAyaka – which will induce even a layman to sing great poems. Here, the garden of AzhwArthirunagari is such that, it will even make bees to sing beautiful tunes. Also explained as – the garden is inducing AzhwAr to sing beautiful tunes].
  • vazhudhi nAdan – Mercifully spoken by nammAzhwAr who is the leader of thiruvazhudhi nAdu (bigger region) and AzhwArthirunagari (smaller town inside the bigger region).
  • paN koL Ayiram – Just like the buzzing of bees became beautiful tunes without their knowledge, the overflowing devotion in the speech of nammAzhwAr became set in meter naturally.
  • paththarAgak kUdum payiluminEchEthanas (sentient beings) may achieve many different things, but it is very difficult for them to attain devotion towards bhagavAn; even that will be attained by practicing this decad. Even for those who don’t have sukrutham (virtues), SAsthra gyAnam (knowledge in SAsthram), sadhAchArya upadhESam (instructions from a genuine teacher) and unconditional mercy of bhagavAn, when they meditate upon the simplicity of archAvathAra emperumAn, they will acquire devotion towards bhagavAn; one will start thinking “Should we [at least] not be friendly towards sarvESvaran who has no unfulfilled desires out of motherly affection towards his devotees, assumes a form that is desired by his devotee, accepts what he is fed as food, enters different homes and never abandons his devotees?”. As soon as one hears “there is treasure buried here [in one’s house]”, he/she will feel very blissful and pursue it; similarly when AzhwAr mercifully says “paththar Agak kUdum” (one will become devotee [instead of ordering “You practice this decad to become a devotee”]), they will start practicing 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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