Monthly Archives: September 2016

Arththi Prabandham – 25

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EmperumAnar_thirukoshtiyur

Introduction 

In this pAsuram, maNavALa mAmunigaL raises an imaginary question. He believes that Sri rAmAnuja might have had this as a question on his mind and subsequently maNavALa mAmunigaL tries to answer him in this pAsuram.  The question / assumption is as follows. SrI rAmAnuja asked maNavALa mAmunigaL, “hey maNavALa mAmunigaL!!! You have not taken account of the sins that you have accrued.  Yet you yearned for [the opportunity to serve]. What should I do now in this regard? Please tell me”. maNavALa mAmunigaL replies, “hey! SrI rAmAnuja! The time between the day when you took me to your fold and today, you have patiently watched my sins.  You have also ensured me of paramapadham, for which I did not have any eligibility.  Now, you should not delay it further and should grant me mOksham immediately”.

pAsuram 25

enRu nirEthukamAga ennai abhimAniththu
yAnum adhaRindhu unakkEyAyirukkum vagai seydhAi
anRu mudhal inRaLavum anavaratham pizhaiyE
aduththaduththuch cheyvadhu anuthavippadhu  inichcheyyEn
enRu unnai vandhu irappadhAm en kodumai kaNdum
igazhAdhE iravupagal adimai koNdu pOndhAy
inRu thirunAdum enakku aruLa eNNuginRAy
inik kadugach cheidharuLavENdum ethirAsA!!!

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Word-by-Word Meanings

ethirAsA – Oh! ethirAsA! my master! The leader of yathis!!!
enRu – From the day
nirEthukamAga – (when you) without any reason
ennai – developed a thought towards  me
abhimAniththu – that “I (maNavALa mAmunigaL) am yours”
yAnum – I, too
adhaRindhu – knew about it
unakkE – (and served) you and you only
Ayirukkum – (and made myself) a thing that is reserved for you only and to no one else
seydhAy – You did this. Did’nt you?
vagai – (for me to have this regard for you) this way.
anRu mudhal – From that day
inRaLavum – till now
anavaratham – (I am) always
aduththaduththu – incessantly
cheivadhu – committing
pizhaiyE – only sins
anuthavippadhu – and am instantly repenting for those sins that
ini – hereafter
cheyyEn enRu – I should not commit (those sins)
unnai vandhu irappadhAm – and I come to you and plead you for support.
en kodumai kaNdum – You, even after you seeing my attorcious sins
igazhAdhE – have never dismissed / hated me for that
adimai koNdu pOndhAy – (Instead) you accepted my kainkaryam at your lotus feet
iravupagal – day and night.
inRu – (not stopping with that) today
eNNuginRAy – you are thinking of
aruLa – blessing
enakku – me
thirunAdum – with paramapadham
inik kaduga – so, quickly
cheidhu aruLavENdum – bless me with that.

Simple Translation

In this pAsuram, maNavALa mAmunigaL asks SrI rAmAnuja to quickly grant him the ticket to paramapadham. He says that right from the day when SrI rAmAnuja took him to his lotus feet with the thought that “maNavALa mAmunigaLis mine” till today, he is incessantly committing innumerable sins. Just moments after committing those sins, maNavALa mAmunigaL says that he would repent very much for doing it but that would never stop him from doing it again. This has been the case for a long time and all these days, Sri rAmAnuja did not look at the sinful side of maNavALa mAmunigaL, nor did he hate him for doing that. maNavALa mAmunigaL says that instead he made sure that he got uninterrupted service at his lotus feet day in and day out. Today, SrI rAmAnuja was even contemplating on blessing maNavALa mAmunigaL with the paramapdham. maNavALa mAmunigaL asks SrI rAmAnuja, if that is the case, what is the reason for the delay and requests him to bless immediately.

Explanation

maNavALa mAmunigaL says, “Oh! The leader of yathIs (sanyAsis)!!! You have blessed this soul with your thought that “this soul is mine”. You have done so without any reason for it. I knew about it and thanks to your blessings, I became an entity reserved exclusively for you and for no one else. From that very day till today when I seek your lotus feet, I have continued to incessantly commit nothing but sins. I repent immediately and plead to you for support. You did not dismiss me or hate me for doing sins. On the contrary, you have gifted me with uninterrupted service to you , at your lotus feet, day in and day out.  Not stopping with that, today you were even thinking of granting me paramapdham, the place reserved for highly deserving people. You were thinking to offer me a ticket to paramapdham, a place to which I am completely ineligible to go to. Having had this very thought, SrI rAmAnuja, what is the reason for your delay? I request you to bless me immediately”.

 Translation by santhAna rAmAnuja dhAsan

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thirumAlai – 17 – virumbi ninREththa

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periyaperumal-art-2

avathArikai (Introduction)

In the previous pAsurm, AzhwAr said that there was a flood of affection in his heart. In this pAsuram he says “unlike samsAris who, despite having affection in their hearts, will not display it, emperumAn made even insentient entities such as my eyes to rejoice exceedingly upon seeing him, like sentient entities”.

Let us look at the pAsuram

விரும்பி நின்றேத்த மாட்டேன் விதியிலேன் மதியொன்றில்லை
இரும்பு போல் வலிய நெஞ்சம் இறை இறை உருகும் வண்ணம்
சுரும்பு அமர் சோலை சூழ்ந்த அரங்கமா கோயில் கொண்ட
கரும்பினைக் கண்டுகொண்டு என் கண்ணினை களிக்குமாறே!

virumbi ninREththa mAttEn vidhiyilEn madhiyonRillai
irumbu pOl valiya nenjam iRai iRai urugum vaNNam
surumbu amar sOlai sUzhndha arangamA kOyil koNda
karumbinaik kaNdukoNdu en kaNNiNai kaLikkumARE!

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Meanings of words

virumbi ninRu – standing with lot of affection
Eththa mAttEn – I will not praise [emperumAn]
vidhiyilEn – did not carry out any kainkaryam physically  (such as folding  the palms together or praising through the mouth)
madhi onRu illai – the knowledge (that there is an emperumAn) is not there (for me)

(for such a person)
irumbu pOl valiya nenjam – a mind [heart] as hardened as iron
iRai iRai urugum vaNNam – softening gradually
surumbu amar – occupied by bees
sOlai sUzhndha – surrounded by gardens
mA arangam – great thiruvarangam [SrIrangam]
kOyil koNda – taken as a dwelling place
karumbinai – periya perumAL who is an object of enjoyment, like sugarcane
en kaN iNai – my two eyes
kaNdu koNdu – seeing and enjoying
kaLikkum ARE – how they enjoy!

vyAkhyAnam (Explanatory Notes)

virumbi ninRu Eththa mAtten – in the first line, AzhwAr gives the previous states of the three parts – his mind, speech and body. If a great object is seen, should it not be praised with the mouth, with total desire and force? SrIvishNu purANam 5.7.70 says “sO’ham thE dhEva dhEvESa nArchanAdhou sthuthau na cha I sAmarthyavAn krupAmAthra manOvruththi praSIdha mE II” – Oh, the Lord of nithyasUris and celestial persons! A person such as I, am not capable of praising or adoring you. Please show mercy on me with your benevolent mind.

In the same way AzhwAr’s tongue was without any strength when it came to speaking on matters related to emperumAn. But it had all the enthusiasm and strength to speak about matters other than emepeumAn.  emperumAn asks AzhwAr “the tongue may have been going around on matters other than myself. But, has the body done anything for me?” AzhwAr says …

vidhiyilEn – as per amarakOSam 2534; 3.3.100 “vidhir vidhAnE” – the word vidhi is associated with bodily function.  Since time immemorial, I have not done anything with my hands which is beneficial towards you. vishNu dharmam 1.13 says “sA jihvA yA harim sthauthi thachchiththam yaththadharpitham I thAvEva cha karau SlAghyau yau thathpUjAkarau karau II” – that which praises hari (emperumAn) is tongue; that which is proffered to him is heart; only those which carry out pUjA (worship or veneration) to him are great. Thus, even if hands and tongue were involved with worldly matters, did you at least think of me with your heart, asks emperumAn….

madhi onRu illai – it is not even that it (heart) did not know of your greatness. It did not even know of your existence, responds the AzhwAr. While I knew the nature and purpose of everything other than you, in matter related to you, I did not even have the knowledge that “you are there”  As per this statement, even though AzhwAr had useless knowledge about all the other things, he considers such a knowledge as “not knowledge” at all,

emperumAn says that even though he had allowed AzhwAr’s mind, speech and bodily functions to engage with worldly matters, he would rectify AzhwAr’s mind and take it under his wings…

irumbu pOl valiya nenjamAzhwAr says that his mind is unfit to be rectified. One can bring even iron under one’s control by melting it, but his mind is hard and cannot be rectified at all. Up to this, AzhwAr states the status that he was in, earlier. He now states the greatness of emperumAn who changed that state.

iRai iRai urugum vaNNam – Though hard like iron, instead of destroying his mind, emperumAn softened it gradually. Just as rainfall softens a hardened land, emperumAn was able to soften his mind which had been grazing on worldly matters, through his beauty.

AzhwAr next describes the entity that changed his mind….

surumbu amar sOlai sUzhndha aranga mA kOyil koNda karumbinaisurumbu amar sOlai – garden  occupied by bees. Just as sweet smell emanates from a garden and stays with it, the bees were also born in these gardens and stayed put there. Wouldn’t the bees go out? Why should they, when the gardens are always fresh and the honey is always available. Since honey does not dry up, bees do not have a reason for going out. It is as if it is always spring season. sOlai sUzhndha arangamA kOyil koNda – the sweetness of the temple is so great that the sweetness of the gardens described above appears lowly in comparison. To affirm this, AzhwAr uses the adjective “mA” – great. Another meaning given is that emperumAn considered this temple as paramapadham (SrIvaikuNtam).

karumbinai – sugarcane. Instead of saying sugarcane juice which would feel sticky on the hands, he says sugarcane itself, which is enjoyable. Unlike sugar which is obtained by boiling the juice and made in an unnatural way, this [sugarcane] is natural and sweet. thaiththirIya upanishath says “rasO vai sa: rasa hyEvAyam labhdhvA nandhI bhavathi” – rasa (greatly joyous) personality is emperumAn. After attaining him, (the jIvAthmA) becomes joyous. Thus upanishath also claims that emerpumAn is naturally sweet.

kaNdukoNduemperumAn is like sugarcane drunk by the eyes. SrI rAmAyaNam yudhdha kANdam 19.7 says “lOchanAbhyam pibanniva “ – SrI rAma looked at SrI vibhIshanAzhwAn and drank him with his eyes. In the same way, AzhwAr drinks in emperumAn.

En kaNNiNai kaLikkumARE – my eyes, which were all along engaged with worldly pursuits, ultimately leading to narakam (hell), are now enjoying this great emperumAn. iNai – two. One eye is comparable to the other eye. There is no other comparison. mukthars (those who have got liberated from samsAram and have subsequently reached SrIvaikuNtam) also enjoy him. But the joy of AzhwAr is much higher than that of mukthars. There is no comparison at all. kaNNiNai kaLikkumARE – the eyes are not waiting for the owner, but are enjoying on their own. Instead of being conduits for sensory perceptions, these eyes are themselves enjoying like a chEthanan (sentient entity). dhaSaratha chakravarthy tells kausalyA (SrI rAmAyaNam ayOdhyA kANdam 42.24) “rAmam mE’nugathA dhrushtiradhyApi na nivarthathE I na thvA paSyAmi kausalyE! sAdhu mA pANinA spruSa II”  – my eyes went behind rAma and have not returned till now. Oh kausalyE! Touch me with your hands (so that I can see if at least the sensory perception of touch is active). Thus due to emperumAn’s sweetness, the sensory organs get elated when they see him and get sad when they are separated from him.

We shall go on to the 18th pAsuram, next.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.6.10 – kadal vaNNan

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Previous pAsuram

githacharya

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – After explaining the ultimate simplicity [archAvathAram] of bhagavAn [in previous pAsuram], being reminded by krishNa, AzhwAr says “When will I see the perfectly enjoyable divine feet of one who was present in the divine chariot and performed the role of charioteer?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditates upon krishNa’s activities where he tried hard to be subservient towards his devotees, wants to enjoy [such activities] after instructing others [in previous pAsuram].

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. After mercifully explaining the saulabhyam (simplicity) which he started instructing, up to archAvathAram [his ultimate simplicity], subsequently, went on to his favourite aspect of krishNAvathAram and says “When will I see and experience [such krishNa]?”, concluding thus with disappointment in not attaining the goal. [Why would he go from archAvathAram (which was explained as ultimate simplicity of emperumAn) to krishNa?] When some one likes something, they won’t see whether it is difficult or easy to attain. Though there is lots of greatness in parathvam (supremacy in paramapadham), and there are many who reach there, thiruvadi (hanuman) said as in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (my heart does not desire any other form [than this form of SrI rAma]). Similarly, though archAvathAram (deity form) is easier to approach compared to krishNAvathAram, he became immersed saying “eththiRam” (how is this possible?) in krishNAvathAram only. But what happened to AzhwAr previously saying “thayaradhaRku magan thannai anRi maRRilEn” (I will not consider any one else as my goal other than the son of dhaSaratha chakravarthi)? He will only say that until he sees krishNa’s simplicity.  But is archAvathAram simpler than krishNa? [So, why is AzhwAr going to krishNa after seeing archAvathAram?] For this, we have already given explanation [previously about hanuman’s attachment to SrI rAma and so on].

pAsuram

kadal vaNNan kaNNan viNNavar karu mANikkam enadhAruyir
padavaravin aNaik kidandha paranjudar paNdu nURRuvar
adavarum padia manga aivargatkAgi venjamaththu anRu thEr
thadaviya perumAn kanai kazhal kANbadhenRu kol kaNgaLE

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

viNNavar – for the residents of paramapadham
karu mANikkam – being enjoyable like a blue gem, not changing his form

(to manage the material realm)
padam – having hoods (which are expanded due to his touch)
aravin – anantha (AdhiSEsha) [who has natural softness, coolness and fragrance]
aNaik kidandha – on the bed
param sudar – having bright glow (which establishes his supremacy)

(being the one with endless greatness)
kadal vaNNan – having endless auspicious qualities and invigorating physical form
enadhu – for me
Ar uyir – being the sustainer without whom I cannot live
paNdu – previously
nURRuvar – of the hundred brothers (starting with dhuryOdhana)
ada varum – those who wanted to harm and marched towards him
padai – army
manga – to be destroyed
aivargatku – for the five pANdavas
Agi – became the protector in all manner
vem samaththu – in the heated battle
anRu – at that time (back when the enemies came in large numbers)
thEr kadaviya – who rode the chariot (as the charioteer)
perumAn – one who is filled with the quality of simplicity
kanai kazhal – the divine feet which are decorated with anklets which make loud victorious noise
kaNgaL – eyes
kANbadhu – seeing (to my heart’s content)
enRu kol – when?

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

krishNa is enjoyable like a blue gem, not changing his form, being an object to be enjoyed [by nithyasUris]; [he descends to the milk ocean and] is resting on the bed anantha (AdhiSEsha) [who has natural softness, coolness and fragrance] who is having hoods, is having endless auspicious qualities and invigorating physical form and is the sustainer for me, without whom I cannot live; previously he became the protector in all manner for the five pANdavas to destroy the army of those hundred brothers (starting with dhuryOdhana) who wanted to harm and marched towards him, rode the chariot (as the charioteer) in the heated battle; when am I going to see with my eyes (to my heart’s content), the divine feet which are  decorated with anklets of such emperumAn, which make loud victorious sound ?

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

  • kadal vaNNan … viNNavar karumANikkam – One who has divine form which is enjoyable for the nithyasUris.
  • padavaravin aNaik kidandha param sudar – Leaving paramapadham, he descended to milk ocean to hear the complaints of brahmA et al in close proximity and resting there.
  • kadal vaNNan kaNNan – Leaving milk ocean, he appeared as krishNa to be enjoyed by all. [Summarizing up to here] The immeasurably great krishNa who is enjoyed by nithyasUris, leaving kalangAp perunagaram (unshakeable great abode of paramapadham), descended to kshIrAbdhi (milk ocean) to hear the complaints of brahmA et al, resting on thirvananthAzhwAn (Adhi SEshan) who has expanded hoods due to his physical contact and resting there, shining like a precious stone embossed on a gold plate due to the contact with AdhiSeshan [due to resting on him], having an invigorating form which reveals his supremacy over all.
  • enadhu Ar uyir – He is everything for me such as dhAraka (that which sustains) etc [that which nourishes and that which gives pleasure].
  • padavaravu … – AdhiSEshan whose hoods are expanded due to being in contact with emperumAn. This explains that emperumAn greatly enjoys being in contact with AdhiSEshan. Since the word “aravu” (sarpa – serpent) is used, we can understand that AdhiSEsha has natural fragrance, coolness, softness etc.
  • param sudar – Only when he is lying on AdhiSESha, his supremacy is visible.
  • paNdu – Long ago
  • nURRuvar … – All the evil-minded people joined hands with dhuryOdhana and his brothers.
  • adavarum padai manga – To destroy the army which marches to kill emperumAn. Those evil boys would march towards him screaming “sArathee! sArathee!”.  As said in SrI rAmAyaNam yudhdha kANdam 17.5 “asmAth hanthum” (sugrIva and the monkeys say “vibhIshaNa is coming along with his 4 soldiers to kill us”), AzhwAr feels as if the army is coming to kill AzhwAr himself [that is why he is saying “varu padai” (the army which is coming) instead of “chenRa padai” (the army which is going towards krishNa)].
  • aivargatku Agi – As said in mahAbhAratham dhrONa parvam 183.24 “krishNASrayA: …” (pANdavas are surrendered to krishNa; krishNa is their strength and krishNa is their lord), for those pANdavas who have no other refuge than krishNa himself.
  • vem samaththu – In the battle. Wanting to present his subservience towards his devotees to be seen by everyone as highlighted by emperumAnAr in SrI gIthA bhAshyampArtham rathinam AthmAnam cha sArathim sarvalOka sAkshikam chakAra” (Having arjuna as the master of the chariot and himself as sArathi (charioteer), he made it visible for the eyes of everyone in the world).
  • anRuAzhwAr becomes grief-stricken thinking even those who hated emperumAn had the fortune to see him and I have missed it then. Is there any way I will get this opportunity again?
  • thEr … – On hearing the sound of the ornaments in his divine feet, he wants to see them. [nampiLLai‘s beautiful words of explaining krishNa’s posture which is quoted/paraphrased by piLLai lOkAchAryar in other granthams] sEnAdhULiyum uLavukOlum siRuvAykkayiRum thErukkIzhE nARRina thiruvadigaLum adhilE sARRina siRuch chadangaiyumAy sArathyavEshaththOdE ninRa pOdhaith thiruvadigaLil AbaraNa dhvani sevippadavum avvadivaik kANavum kANum Asai – The dust of the army [on his body], having a stick and small rope to control the horse, having his divine feet firmly placed on the ground underneath the chariot, the divine anklets which decorate those divine feet – as AzhwAr hears the sound of the anklets, he wants to see the divine form behind that sound.
  • kanai kazhal – kanai – seRindha (well shaped), dhvanikkiRa (that which makes sound) [kazhal – divine feet].
  • kANbadhu … – When will my eyes meet [see] his lotus feet? Until now, the eyes have been refused its food [of enjoying his lotus feet], when will this refusal stop? When will those eyes which long for that vision get that?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 53

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Introduction (given by maNavALa mAmunigaL)

“As emperumAnAr did ‘pArththAn aRu samayangaL padhaippa’, and removed those invalid philosophies, what is the meaning of matter he established in this world?”.  amudhanAr replies that emperumAnAr established due to his kindness, that all the sentient and non-sentient are servants of sarvESvaran only.

Introduction (given by piLLailOkam jIyar)

“You said ‘pArththAn aRu samayangaL padhaippa’ , that he removed those six philosophies, and you said ‘arangan seyya thAL iNaiyOdu ArththAn’ that he gave the utmost destiny; is that all that he did?”

amudhanAr replies – that is not all; he gives all we wish for regardless of whether we asked for it or not, like the kaRpakam tree; he is having the quality of being available to everyone, he is of wonders, and who is honest up to his words – such emperumAnAr established in this world, that, all the sentient and non-sentient in all the worlds are servants of emperumAn only.

aRpudham semmai irAmAnusan ennai ALa vandha
kaRpagam kaRRavar kAmuRu seelan karudhariya
paRpal uyirgaLum pal ulagu yAvum paranadhu ennum
naRporuL thannai in nAnilaththE vandhu nAttinanE                   53

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Word by word meaning (given by maNavALa mAmunigaL)

ennai ALa – To take me as his servant
vandha – he came searching, to my place
kaRpagam –  he is very generous, and
kaRRavar – the knowledgeable ones
kAmuRu – love him,
seelan – having the quality of sauSeelyam (excellence of disposition)

and since he performs acts that are beyond human realm,
aRpudham – he is wonderful,
semmai – without looking at the bad qualities of those who surrendered to him, he, like how those who bring water to higher places where water would not flow by itself, is having the quality of honesty where he sets himself to be accessible at the same level as those who come to him, and interacts with them,
irAmAnusan – such emperumAnAr,
karudhariya – if one tried to think about it, one would not be able to complete that task (of counting/thinking)
paRpal uyirgaLum – such uncountable number of Athmas,
pal ulagu yAvum – and the unlimited number of places where such AthmAs are present,
paranadhu – they are all of service to emperumAn
vandhu ­– without any one asking for it, emperumAnAr came by himself,
nAttinan – and established
ennum – such
nal poruL thannai – great meaning,
in nAnilaththE – in this world.

His greatness is greater than when compared to that kaRpagam (or, kalpagam) – his getting us to be his servants, and coming to our place searching; parpal uyirgaL – various categories of life;

some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar on number of syllables.

vyAkyAnam

ennai ALa vandhaeven though he incarnated here for the well being of all the people based on the command of SrIya:pathi, as said in ‘edhir sUzhal pukku enaiththOr piRappum enakkE aruLgaL seyya [thiruvAimozhi – 2.7.6]’ (He is friendly with me, and is appearing with tricks, and is doing favours exclusively for me (from initial merciful blessing to my total devotion towards him)), among all the people of the world, as said in ‘neesanEn niRaivu onRum ilEn [thiruvAimozhi – 3.3.4]’ (am downtrodden (being filled with inauspicious qualities), and do not have any completeness (acquired through auspicious qualities)), to such most lowly me he showed his mercy, and so for blessing me and taking me as his servant (only for that he mainly came here).

vandha kaRpagamhe came here; he is like the kaRpagam (tree that gives everything wished for).

It is for this reason of saving him that emperumAnAr incarnated – is the thought present in amudhanAr’s mind, you see.

vandha kaRpagam – kaRpagam that came from nithyavibhUthi (SrIvaikuNtam) to leelA vibhUthi ; like kaRpagam, he satisfies our wishes; but, that kARpagam is non-sentient, a tree (which cannot move), which fulfills the wishes related to material world only, and is present in one particular (lowly) place; this kaRpagam (emperumAnAr) is quite distinguished compared to that, is non-material (since he is an incarnation of Adhi SEshan), and is as said in ‘ajahath thrivargam apavarga vaibhavam’ (does not leave; gives that great place of SrIvaikuNtam), and in ‘nalam antham illadhOr nAdu puguveer [thiruvAi mozhi – 2.8.4]’ (Oh the ones who desire to enter distinct/unique abode of unlimited bliss!), and in ‘nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]’ (~will get all the good things in this world), he is having the generosity to give all the benefits in this and the other world, and which pervades both the worlds (his generosity is spread so), and is eternal. So, vandha kaRpagam amudhanAr said it that way comparing emperumAnAr to a tree only for ‘SAkAchandhra nyAyEna bhudhdhi ArOpa’ (pointing to the moon visible in between two trees does not mean that moon is actually present between trees; so to make us understand, he compared emperumAnAr to the kaRpagam tree, but emperumAnAr is of course much more than that).

amudhanAr is saying ’vandha kaRpagam’ thinking that – it is a great generosity for him to have come to the place I was in and to accept me – and so amudhanAr is happy to think about this.

kaRRavar kAmuRu seelan – the learned ones who have practiced all the SAsthrams and so are knowledgeable; the great ones like vaduga nambi who is celebrated as ‘unnai ozhiya oru dheivam maRRu aRiyA, mannu pugazh sEr vaduga nambi [Arththi prabandham – 11]’ ( the great vaduga nambi who knew no god apart from you.), kidAmbi AchchAn – for such ones to love emperumAnAremperumAnAr having such characteristics, and having good ways of behavior;

Or, it is also about emperumAnAr’s quality of simplicity that he mixes easily with the lowly ones;

During the time when emperumAnAr was living in kOyil (SrIrangam), during a noon, while returning after bathing in divine kAvEri, when thirukkOshtiyUr nambi came towards them, and emperumAnAr fully fell on his feet and stayed that way, nambi kept quiet without seeing him and saying ‘get up!’, kidAmbi AchchAn saw this situation and showed his anger and shouted ‘nambi! Are you thinking of killing him?!’, and he quickly pulled away emperumAnAr who was lying down in the hot sand – this is very famous among our people. (People like kidAmbi AchchAn having such love towards the divine body of emperumAnAr, that due to such love which makes one cross the normal limits set by society, out of such love he crossed the limits of ways of talking to an AchAryan like thirukkOshtiyUr nambi).

kidAmbi AchchAn

kidAmbi AchchAn

aRpudham semmai  – emperumAnAr is being wonderful due to his acts beyond human level, and like how one would put effort to pull water to higher level places where water wouldn’t flow into, emperumAnAr does not leave the people seeing their bad qualities, but makes himself accessible to them and interacts with them (for their betterment), he having such honesty/sincerity;

irAmAnusan – emperumAnAr

karudhariya  – cannot fully finish thinking about it, if one attempts to think about it –

paRpal uyirgaLum – many many AthmAs; AthmAs of various species/counts;  by ‘pal pal’ it says that there are innumerable species and there are innumerable AthmAs within each of them; thus innumerable AthmAs as said in ‘eNperukkan nalaththu oN poruL [thiruvAimozhi – 1.2.10]’ (infinite number of jIvAthmAs; jIvAthmAs are abode of gyAnam (knowledge). In the 3rd letter of praNavam (makAram), jIvAthmAs are explained as the abode of gyAnam and as knower;  is distinct object (sentient object) – unlike achith (matter) which does not have knowledge, jIvAthmA (chith) knows himself through dharmi gyAnam (consciousness) and other objects through dharma bhUtha gyAnam (knowledge);  and, they are countless.);

pal ulagu yAvumall the worlds that are place for these AthmAs, and which are innumerable;

paranadhu ennum – As said in ‘para:parAnAm’, He is the lord for brahmA, rudhran, and others, (all these Athmas and worlds) are subservient only to that emperumAn who is the husband of thAyAr (lakshmI).

As said in ‘sarvESa: abhi sanAthana akila jagath vyAptha avabOtha amala anantha AkAra yudhObhi anandha suguNa: sarvAthmanAm SasithA – dhEhee dhAraNa Sasana ESana mukai: svAdheena nithya sththithi: svAmI nithyamanOkya mangaLa vapu: SrI bhUmi neeLAdhipa:’,  (~ He is the controller of everything, He is present everywhere from very old times, He is known as pure, and of many facets, innumerable qualities, being AthmA in everyone, who controls, rules, supports us, and He keeps everying under His hold, He is (thus) svAmI; he is the husband of SrI, bhUmi and neeLA pirAttis), he is saying that all of enjoyment, supporting materials for enjoyment, all ways of enjoyments, and the enjoyment are all towards nArAyaNan who is the lord of everyone and everything.

naR poruL thannai –  (emperumAnAr established) such good knowledge that is to be gained; or, such great meaning;

in nAnilaththE vandhu – for all of this world to be better, he came by himself and incarnated;

nAttinanE – without anyone praying for it, without anything triggering it, he established (such great meaning).

Thus, instead of advising just to one at one point in time, for all the people to experience at all times, and be saved, he established such great meaning through SrIbAshyam.

ALavandhAr too divined, ‘yathaNdam aNdAnthara gOcharamcha yath dhaSOththarANyAvaraNAni yAnicha – guNA: pradhAnam pursha: parampadham parAthparam brahmacha thE vibhUthaya:’ (~ the many fourteen worlds, all the waters surrounding them, all the things/sentient in them are all yours);

He is having greatness compared to that kaRpagam (or kalpagam) tree – his coming to our place for getting us to serve him.

Some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar of count of syllables – said jIyar.

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

vandha kaRpagam  – emperumAnAr’s coming from perumAL kOyil (kAncheepuram) to SrIrangam is for ruling me, thinks amudhanAr.

Without hiding the great meaning he was generous and gave these great meanings to us who are living in this world that instigates ignorance.

ennaime – me who does not even know to ask for it; recall nammAzhvAr saying ‘ennai Akki enakkE thannaith thandha kaRpagam [thiruvAimozhi – 2.7.11]’ (created me, acknowledged me,
and gave Him exclusively to me, such kaRpagam – kalpaka tree (which fulfills the wishes of all));

kaRRavar kAmuRu those who were blind due to love towards emperumAnAr; that is their learning; like vaduga nambi and kidAmbi AchchAn.

paranadhu – emperumAn is the AthmA for everything; AthmA is one that controls, and body is the one that is controlled; all the other things are like the body for emperumAn who is the AthmA and who controls everything; so all belong to Him – as said by ‘adhu’ in this phrase of pAsuram;  it is said this is the important meaning that is not accepted by those of other philosophies and is accepted as a main meaning by us, so amudhanAr is calling it as ‘naR poruL’ – pradhAna prathithanthra artham;

 

Here, by saying ‘paR pal uyir paranadhu’,  it shows the distinction between jeevAthmA and paramAthmA, and the distinction among the AthmAs themselves; saying ‘pal ulagu’ it shows the places where the Athmas are present, thus showing the form of achith (non-sentient) as the worlds;

by ‘paran’, it shows the philosophy of ISvaran. Thus it shows the thathva thrayam, that are chith, achith, and ISvaran;  and by ‘adhu’, it shows what is specifically shown by our philosophy, that is the connection between AthmA and body.

– – – – –

Translation: raghurAm SrInivAsa dasan

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యతిరాజ వింశతి – 4

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నిత్యం యతీంద్ర తవ దివ్యవపుస్సమ్రుతౌ మె సక్తం మనో భవతు   వాగ్గుణకీర్తనేస్సౌ!  
కృత్యంచ దాస్యకరణం తు కరద్వయస్య వృత్యంతరేస్తు విముఖం కరణత్రయంచ!!

ప్రతి పదార్థము:

హే యతీంద్ర = ఓ యతిరాజా

మె = దాసుని

మనః = మనస్సు

తవ = దేవరవారి

దివ్యవపుస్సమ్రుతౌ  = దివ్య తిరుమేనిని స్మరిస్తూ

నిత్యం = ఎల్లప్పుడు

సక్తం = ఆసక్తి కలిగి

భవతు = ఉండుగాక

అస్సౌ మె వాక్ = తమ కీర్తించకుండా చాలా దూరములో ఉన్న దాసుని వాక్కు

తవ = తమరి

గుణకీర్తనె = కల్యాణ గుణములను ఇష్టముగా కీర్తించుటలో

సక్తా భవతు = ఆసక్తి కలిగి ఉండుగాక

కరద్వయస్య = కరద్వయములు

తవ = తమరికి

దాస్యకరణం తు = దాస్యము చేయుటయే

కృత్యం = కృత్యముగా

కరణత్రయం = త్రికరణములు (మనస్సు, వాక్కు,కర్మలు)

వృత్యంతరే = ఇతరులను స్మరించుట, కొలుచుట ,కీర్తించుట ఇత్యాది విషయములలో

విముఖం చ అస్తు = విముఖలై వుండుగాక

భావము:

కింది శ్లోకములో యతిరాజుల శిష్యులైన కూరత్తళ్వాన్ మొదలైన వారి దాసులై వుండుటకై ప్రార్థన చేసారు. యతిరాజులకు దాసులవ్వాలని ఈ శ్లోకములో కోరుకుంటున్నారు.” కృత్యం చ ” అన్న చోట ” చ ” కారములో కళ్ళు, చెవులు ,మనస్సు రామానుజుల మీదే కేంద్రీకరించాలని కోరుకుంటున్నారు. శ్లోకములోని  మొదటి మూడు భాగాలలఓ త్రికరణ శుద్దిగా రామానుజులకే దాసులవ్వాలని, వారి కైంకర్యములలోనే నిమగ్నమై వుండాలని కోరుకొని నాలుగవ భాగములో ఇతరులను స్మరించుట, కొలుచుట ,కీర్తించుట ఇత్యాది విషయములలో విముఖలై వుండాలని కోరుతున్నారు. భవతు ,అస్తు అనే క్రియలు ప్రార్థనను తెలియజేస్తున్నాయి. కృత్యం అంగా తప్పని విధిని చెపుతున్నది. తవ, మె అనేవి నాలుగు భాగాలకు వర్తిస్తున్నది.

అడియేన్ చూడామణి రామానుజ దాసి

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యతిరాజ వింశతి – 3

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azhwan-emperumanar-andan

ఆళ్వాన్, ఎమ్పెరుమానార్, ఆణ్డాన్ – వారి యొక్క అవతార స్థలములలో

వాచా యతీంద్ర మనసా వపుషా చ యుష్మత్పాదారవిందయుగళం భజతాం గురూణాం !
కూరాధినాథకురుకేశముఖాధ్యపుంసాం పాదానుచింతనపరస్సతతం భవేయం !! 

ప్రతి పదార్థము:

హే యతీంద్రా = ఓ యతిరాజా

మనసా = మానసిఖముగా

వాచా = వాక్కు చేత

వపుషా చ = కర్మణా

యుష్మత్ = తమరి

పాదారవిందయుగళం = పాదారవిందములను

భజతాం = సేవించుకుంటాను

గురూణాం = అచార్యులైన

కూరాధినాథకురుకేశముఖాధ్యపుంసాం = కూరేశాదుల నుండి తిరుక్కురుగై పిరాన్ పిళ్ళాన్ మొదలగు పూర్వాచార్యులను

సతతం పాదానుచింతనపరః = సతతం వారి శ్రీపాదములను చింతన చేయుటలో తరించేవాడిని

భవేయం = అవుతాను

భావము:
యతిరాజులను, వారి శిష్యులను సేవించుకోవటానికి అనుమతించ వలసినదిగా మామునులు ప్రార్థిస్తున్నారు.” కూరాధినాథ ” అంటే కూరేశులు,”కురుకేశు ” లనగా తిరుక్కురుగై పిరాన్ పిళ్ళాన్. వీరు రామానుజులకు మానస పుత్రులు.” ముఖ ” అంటే ఎంబార్, ముదలియాండాన్ ఇంకా ఇతర శిష్యబృందం.  “గ్రుణాంతి ఇతి గురవః ”  గురువు అన్న పదానికి ఉపదేశించు వాడు అని వ్యుత్పత్తి అర్థము. ఇంకా “గు ” అంటే అజ్ఞానము ,అంధకారము అని అర్థము. ” రు ” అంటే ఆ అజ్ఞానమును ,అంధకారమును తొలగించు వాడు. అర్థాత్ గురువనగా ఉపదేశము చేత అజ్ఞానమును ,అంధకారమును తొలగించు వాడు. ఇది కూరేశాదులందరికి వర్తిస్తుంది.        ” పుంసాం ” – పునాంతి ఇతి పుమంసుః- అనగా పరిశుధ్ధులు అని సాధారణ అర్థము.ఇక్కడ అది భగవంతుడికి దాసులైన కూరేశాదులకు,వారి శిష్యులకు, ముఖ్యముగా ఎంబార్లకు అన్వయము.” అనుచింతన ” అనగా కూరత్తళ్వాన్ ,వారి శిష్యులు రామానుజులను వారి పతిగా తలచి ధ్యానము చేయటము. వాక్యార్థము కూరత్తళ్వాన్ ,వారి శిష్యులకు మాత్రమే వర్తించినా రామానుజులకు కూడా అనువర్తిస్తుంది.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-3/

పొందుపరిచిన స్థానము: http://divyaprabandham.koyil.org/

ప్రమేయము (గమ్యము) – http://koyil.org
ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం– http://pillai.koyil.org

యతిరాజ వింశతి – 2

Published by:

శ్రీ:
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమద్వరవరమునయే నమః

 

యతిరాజ వింశతి

<< శ్లోకము 1

శ్రీరంగరాజచరణాంబుజరాజహంసం!
శ్రీమత్పరాంకుశపదాంబుజబృంగరాజం !!
శ్రీభట్టనాథపరకాలముకాబ్జమిత్రం!
శ్రీవత్సచిన్హశరణం యతిరాజమీడే!!

ప్రతిపదార్థము:

శ్రీరంగరాజచరణాంబుజరాజహంసం = శ్రీరంగరాజ స్వామి పాదములనే పద్మముల నీడలో ఒదిగిన రాజహంస లాంటి వారు

శ్రీమత్పరాంకుశపదాంబుజబృంగరాజం = శ్రీమత్పరాంకుశులైన నమ్మళ్వార్ల పాదములనే పద్మములలోని తేనెలను తాగుటకు ఒదిగిపోయిన తుమ్మెదల వంటి వారు

శ్రీభట్టనాథపరకాలముకాబ్జమిత్రం = శ్రీభట్టనాథులైన పెరియాళ్వార్లు , పరకాలులైన తిరుమంగై ఆళ్వార్లు ముఖకమలములను వికశింపచేయు సూర్యుని వంటి వారు

శ్రీవత్సచిన్హశరణం = శ్రీవత్సచిన్హులైన కూరత్తళ్వాన్లను  చరణములుగ కలిగియున్న వారు

యతిరాజం = యతిరాజులైన ఎంబెరుమానార్లకు

ఈడే =  నమస్కరిస్తున్నాను

భావము:

మానుష జన్మము అతి దుర్లభము అంతే త్వరగా ముగిసిపోతుంది అని శ్రీమద్భాగవతములో చెప్పబడింది. మానవ జన్మము దొరికినా వైకుంఠనాధునికి ప్రియమైన భాగవతులను చూడటము ఇంకా కష్ఠము. (శ్రీ భాగవతము 11-2-29). దీనిని బట్టి భాగవతుల సంఖ్య ఎంత తక్కువో అర్థమువుతున్నది. అలాంటి భాగవతులచే చేయబడిన యతిరాజ వింశతికి ఎంత ఔన్నత్యము ఉందో ఆలోచించాల్సిందే. మామునులు  శ్రీ రంగరాజా అని మొదలయ్యే  మరొక మంగళ శ్లోకముతో యతిరాజులను కీర్తిస్తున్నారు. ” శ్రీ”  అంటే ఇక్కడ శ్రీ వైకుంఠము అని అర్థము , రంగరాజుల తామర వంటి పాదము అని చెప్పుకోవచ్చు.  ఎందుకంటే వాటికి సహజ సిద్దమైన అందము మృధుత్వము, సువాసన ఉంటాయి. పరాంకుశులకున్న సంపద మూడు విధములు .అవి 1. పరమాత్మ అనుభవము 2. ఆయనకు చేయగల కైంకర్యము 3.జీవాత్మ పరభక్తి, ఫరజ్ఞానము, పరమ భక్తి పొందుటకోశము కైంకర్యము చేయుట. పరభక్తి అంటే పరమాత్మను చూడాలన్న కోరిక. ఫరజ్ఞానము అంటే పరమాత్మను చూసాక ఆయనలో ఐక్యమవాలనే కోరిక. పరమ భక్తి అంటే పరమాత్మలో  ఐక్యమయ్యాక విడిపోవాల్సి వస్తుందేమోనన్న శంఖ. ఆహారము తీసుకోవడానికి ఆకలి ఎంత అవసరమో,  పరమాత్మకు కైంకర్యము చేయడానికి ఈ మూడు అర్హతలుగా వుందాల్సిందే. ఆకలి లేకుంటే ఆహారము రుచించదు. ఈ మూడు లేని పూజ వృధా ప్రయాస మాత్రమే అవుతుంది.  కాబట్టి ఇక్కడ శ్రీమత్ అన్న పదము  నమ్మళ్వార్లకు పై మూడు గుణములు అపారముగా గలవని తెలుపున్నది. శ్రీ భట్టనాథ ఫరకాల అనటము వలన ఆళ్వారిద్దరికి ఇది వర్తిస్తున్నది. పరమాత్మకు తిరుప్పల్లాండు పాడటము వలన భట్టనాథులకు ఈ సంపద అబ్బినది. శ్రీ పరకాలులకు ఇతర మతములను గెలుచుట శ్రీరంగములోని కోవెలకు ప్రాకారాము నిర్మించుట వలన ఈసంపద అబ్బినది. శ్రీ పరకాలులు పెరియ తిరుమొళి 4.9.6. లో ఈ విషయమును చెప్పుకున్నారు. అణ్ణావప్పన్గార్అ స్వామి ఇక్కడ  తిరువిందలూరు  పెరుమాళ్ళను కూరేశులతో పోల్చారు.  శ్రీవత్సచిహ్న అంటే వక్షము మీద చిహ్నము కలవారు అని అర్థము. పరమాత్మ వక్షము మీద చిహ్నము కలవారు కదా! అలాగే కూరేశులు కూడా వక్షము మీద చిహ్నము కలిగి వున్నారు.  శ్రీని  శ్రీవత్సచిహ్నులతో పోలిక చేశారు. సీత అశోక వనములో తనను బాధించిన ఒంటి కంటి రాక్షసులను రక్షించినట్లు కూరేశులు కూడా తన కళ్ళు పోవడానికి కారణమైన నాలూరానును ఈ లోకపు క్లేశములనుండి రక్షించి మోక్ష సామ్రాజ్యములో స్థానము కల్పించారు. “ ప్రణమామి మూర్ద్న” అన్న ప్రయోగముతో మొదటి శ్లోకములో శిరసు వంచి నమస్కరించారు. ఈ  శ్లోకములో “ ఈడే “అన్న ప్రయోగము వాచిక కైంకర్యమును సూచించారు. మనసులో చింతన చేయనిదే వాచిక కైంకర్యము సాద్యము కాదు. కావున మొదటి రెండు శ్లొకములలో త్రికరణ సుద్దిగా మంగళము పాదారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-2/

పొందుపరిచిన స్థానము: http://divyaprabandham.koyil.org/

ప్రమేయము (గమ్యము) – http://koyil.org
ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం– http://pillai.koyil.org

ఆర్తి ప్రభందం – తనియన్

Published by:

శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రభందం

bhagavad_ramanuja_2011_may

తనియన్ 1

తేన్ పయిలుం తారాన్ యెతిరాశన్ సేవడి మేల్*
తాన్ పరమపత్తి తలైయెడుత్తు*
మాన్దర్క్కు ఉణవాగ ఆర్త్తియుడన్ ఒణ్డమిళ్గళ్ సెయ్ దాన్*
మణవాళ మామునివన్ వన్దు

ప్రతి పదార్థం

మణవాళ మామునివన్ – పెరియ జీయర్, మణవాళ మామునిగళ్ అని కూడ ప్రసిద్దమైన వరు
వన్దు – ఈ భూమి లో అవతిరించెను
తాన్ – తన అవతార సమయములో
పరమపత్తి – భక్తి యొక్క ఉచ్ఛస్థాయి
తలైయెడుత్తు – అతని యెడల తాను ఆశిర్వదించబడ్డ
తారాన్ – మాల ధరించినవాడై
పయిలుం – స్రవించు
తేన్ – తేనే
యతిరాశన్ – యెతిరాశన్ అని కూడ ప్రసిద్ధమైన
సేవడి మేల్ – యెతిరాశుల పాద పద్మములను గూర్చి వాసిన
సెయ్ దాన్ –  ఆర్తి ప్రభందం అను గ్రంధమును
ఒణ్ – చాల అందమైన ( అనుభవించచు విషయము)ఆ
తమిళ్గళ్ – ద్రవిడ భాషలో (తమిళ్)
ఆర్త్తియుడన్ – వారి దీన స్థితిని చూచి వారిని మార్చు ఉద్ధెశమున
మాందర్క్కు – అఙ్ఞానుల కొరకు చేసిన రచన
ఉణవాగ – మరియు వారిని తీవ్రముగా ఆలోచనచేయించుటకు

సామాన్య అర్థం/ అనువాదం

పెరియ జియర్ అని ప్రసిద్ధిగాంచిన మణవాళ మామునులు, ఈ భువిలో అవతరించెను. ఆ సమయమున, తేనె స్రవించు అందమైన మాలను ధరించిన యతిరాజులే అతనికి భక్తి లో అత్యోనత అంతరమైన పరమ భక్తిని ప్రసాదించి, ఆశిర్వదించేను. ఆ మణవాళ మామునులు మిక్కిలి ఆసక్తితో యతిరాజుల పాదపద్మముల గొప్పతనము గూర్చి చెప్పెను, ఆ గ్రంధమే ఆర్తిప్రభంధం అని తమిళంలో ప్రసిద్ధిచెందింది. ఈ రచన అఙ్ఞానులను ఉద్ధేశించి, వారి మేధకు మేతగా వ్రాయబడినది.

తనియన్ 2

వమ్బవిళ్ తార్ వణ్మై మణవాళ మామునిగళ్*
అమ్పువియిల్ కాల్ పొరుందా ఆర్త్తియినాల్* ఉమ్బర్ తొళుమ్
విణ్ణులగిల్ చెల్ల విరైంద యెతిరాశన్ పదంగళ్
నణ్ణి ఉరైత్తార్ నమక్కు

ప్రతి పదార్థం

మణవాళ మామునిగళ్- పెరియ జీయర్, మణవాళ మామునిగళ్ అని కూడ ప్రసిద్దమైన వరు
ఉరైత్తార్ – ప్రసాదించి
నమక్కు – మనకు (తన ఆర్తి ప్రభందం అను రచన ద్వార)
వణ్మై – మిక్కలి ఔదార్యంతో ఉన్న
తార్ – అందమైన పూలతో కూడిన మాలను ధరించియున్న
వమ్బవిళ్ – అందమైన పూలతో కూడిన మాలను ధరించియున్న
ఆర్త్తియినాల్ – వాస్తవమును తెలిసుకొండుంటచే దుఃఖితులైన (మణవాళ మామునులు)
కాల్ – అతని పాద పడ్మము
పొరుందా – ఇక్కడ ఉండుటకు అర్హులుకాని
అమ్ – అందమైన
పువియిల్ – భువిలో, కావున అతను
విరైంద – శీగ్రముగా అతను ప్రయత్నముచేసెను
చెల్ల – ఆరోహించు
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సామాన్య అర్థం/ అనువాదం

ఇప్పుడే వికసించిన పూలతో సంగ్రహించిన మాలను ధరించి దర్శనమిచ్చు మణవాల మామునులు ఆర్తి ప్రభందం అను రచనను మనకు ప్రసాదించెను. మామునులు, తాను ఈ అందమైన భువిలో ఉండుటకు అర్హులుకాదని తలచి, వెంటనే నిత్యసూరుల పూజ్యస్థలమైన, పరమపదమునకు ఏగ వలెనని కంక్షించేను. అది మామునులకు, ఎమ్పెరుమానుల కృపతో మాత్రమే సాధ్యమగును.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-thaniyans/

పొందుపరిచిన స్థానము: http://divyaprabandham.koyil.org/

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ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం– http://pillai.koyil.org

शरणागति गद्य – चूर्णिका 2 , 3 और 4

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श्री: श्रीमते शठकोपाय नमः श्रीमते रामानुजाय नमः श्रीमद्वरवरमुनये नम:

शरणागति गद्य

<< चूर्णिका 1

sriranganachiar-3श्रीरंगनाच्चियार (पेरिय पिराट्टीयार) – श्रीरंगम

ramanuja-srirangamश्रीरामानुज स्वामीजी – श्रीरंगम

चूर्णिका 2:

अवतारिका (भूमिका)

प्रथम चूर्णिका में, श्रीरामानुज स्वामीजी ने सर्वप्रथम श्रीजी द्वारा आश्रय प्रदान करने के सामर्थ्य और कही और आश्रय न पाने की स्वयं की असमर्थता को दर्शाया; तदन्तर वे श्रीजी के चरण कमलों में शरणागति निवेदन करते हैं। श्रीजी उनसे उनकी अभिलाषा पूछती है तब वे निवेदन करते हैं कि वे कैंकर्य में सम्मिलित होना चाहते हैं (दिव्य दंपत्ति की सेवा) और शरणागति में सम्पूर्ण विश्वास रखना चाहते हैं (हमारे पूर्वाचार्यों द्वारा इसे महाविश्वास कहा गया है)। जब कोई मनुष्य भगवान के चरण कमलों में शरणागति करता है, इसका अभिप्राय होता है कि वह कैंकर्य सेवा की प्राप्ति भी चाहता है। फिर भी, भगवान के चरण कमलों में शरणागति करने वाले शरणागत से यह अपेक्षित है कि उसे भगवत कैंकर्य की उत्कट अभिलाषा हो और शरणागति में अटूट विश्वास हो। क्या इसका आशय यह है कि पहले श्रीरामानुज स्वामीजी में यह दो गुण निहित नहीं थे (कैंकर्य की उत्कट चाहत और शरणागति में विश्वास)? (शरणागति करने के पश्चाद) परिणाम की तुलना में, अर्थात मोक्ष प्राप्त कर कैंकर्य करने में, हमें यही विचार करना चाहिए कि उस लक्ष्य तक पहुँचाने वाला कोई तत्व हमारे अंदर नहीं है। और यही सत्य भी है। और हमारे पूर्वाचार्यों ने भी नैच्यानुसंधान के फलस्वरूप सदा यही विचार किया है कि श्रीवैकुंठ पहुँचने के लिए उनमें कुछ भी सात्विक, सद्गुण नहीं है।

आईये अब हम द्वितीय चूर्णिका को देखते हैं:

चूर्णिका

पारमार्थिक भगवच्चरणारविंद युगल ऐकांतिकात्यन्तिक परभक्ति परज्ञान परमभक्तिकृत परिपूर्णानवरत नित्य विशदतम अनन्यप्रयोजन अनवाधिकातिशयप्रिय भगवदनुभवजनित अनवाधिकातिशय प्रीतिकारित अशेषावस्थोचित अशेषशेषतैकरीतिरुप नित्य कैंकर्य प्राप्त्यपेक्षया, पारमार्थिकी भगवच्चरणारविंद शरणागति: यथावस्तिथा अविरतास्तु मे II

शब्दार्थ

पारमार्थिक – सम्पूर्ण सत्य; वह जो परम पुरुषार्थ (सबसे उत्तम पुरुषार्थ) को अर्थ प्रदान करता है।

भगवान – 6 आवश्यक दिव्य गुणों को धारण करने वाले हैं (जिन्हें चूर्णिका 1 में देखा जा सकता है)

चरण – दिव्य चरण

अरविंद – कमल

युगल – दो

ऐकांतिक – इसके अतिरिक्त और कुछ नहीं (एकं – एक; अन्तम – अंत); तिरुवड़ी (चरणों) के प्रति भक्ति और इसके अतिरिक्त और कुछ भी नहीं।

आत्यन्तिक – वह जिसका कोई अंत नहीं है (अन्तम – अंत; अत्यन्तं – अनंत)

परभक्ति – भगवान के साथ सदा रहने की बढती चाहत

परज्ञान – भगवान के दिव्य दर्शन करने की योग्यता

परमभक्ति – भगवान तक पहुँचना

कृत – वह जो किया गया है

परिपूर्ण – सम्पूर्ण

अनवरत – सतत/ निरंतर (बिना किसी बाधा के)

नित्य – स्थायी

विषदतम – परमभक्ति द्वारा अनुभव करना

अनन्य प्रयोजन – मात्र भगवान को ही अंतिम परिणाम मानना और कुछ नहीं

अनवधिक – कभी कम न होने वाला (और असीमित)

अतिशय – अद्भुत

प्रिय – प्रेमपूर्वक

भगवद – भगवान का

अनुभव – अनुभूति

जनित – द्वारा जन्मा

अनवधिक – कभी कम न होने वाला

अतिशय – अद्भुत

प्रीति – गहरा प्रेम

कारित – किया जाने वाला

अशेष – बिना त्यागे

अवस्थोचित – सभी स्थिति में प्रासंगिक

शेषतैकरतिरुप – अपने स्वामी के शेष (भृत्य) के रूप में प्रेमपूर्वक कैंकर्य का प्रतीक

नित्य कैंकर्य प्राप्ति – स्थायी कैंकर्य की प्राप्ति

अपेक्षय – अपेक्षित; इच्छित

पारमार्थिकी – सच्चा

भगवच् चरणारविन्द – भगवान के कमल के समान चरण

शरणागति – आश्रय

यथावस्थिता – जिस किसी स्थिति में जो हो

अविरत – बिना रुकावट या विराम के

अस्तु मे – मेरी नियति हो

विस्तृत व्याख्यान

पारमार्थिका – अर्थम् का अभिप्राय –प्रयोजन (परिणाम) और सत्य दोनों हैं। जब इसका उपयोग परभक्ति के विशेषण के रूप में होता है तब पारमार्थिक भक्ति, अकारणत्व (निर्हेतुकत्व) को दर्शाता है। अन्य शब्दों में, यदि भक्ति भगवान की कृपा से प्राप्त होती है, उसे सिद्ध भक्ति कहते हैं, अर्थात वह भक्ति जो स्वतः ही, हमारी ओर से बिना किसी प्रयास के ही हमें प्राप्त हुई है। वही दूसरी ओर जब हम भक्ति प्राप्त करने हेतु स्व-प्रयासों की सहायता लेते हैं, उसे साधन भक्ति कहते हैं, वह भक्ति जो हमारे प्रयासों से जनित है।

जब हम पारमार्थिका को चरणारविन्दम (चरण कमल) के विशेषण के रूप में देखते हैं (पारमार्थिका चरणारविंदम), इससे प्रयोजन तिरुवड़ी  अर्थात चरण कमलों को प्राप्त कर, उन चरणारविंदों के नित्य कैंकर्य करने का बोध प्राप्त होता है।

भगवच् चरण अरविंद – यहाँ भगवान शब्द का प्रयोग चरण कमलों की श्रेष्ठता को दर्शाने के लिए किया गया है। यह उस मधुरता का सूचक है, जो भगवान के दिव्य गुणों के कारण उनके चरण कमलों से जुडी है। क्यूंकि उनके गुण आनंददाई है, वे परमभक्ति की ओर अग्रसर करते हैं, जो इस आनंद की चाहत को और बढाती है। चरण अरविंद – चरण कमल भगवान के सम्पूर्ण दिव्य विग्रह के सूचक है और इसलिए आनंददाई है।

युगल – चरण कमलों से जनित आनंद/ प्रसन्नता

ऐकांतिक – केवल एक ही परिणाम/ प्रयोजन है; अन्य कोई प्रयोजन नहीं है अर्थात इसके अतिरिक्त और कुछ भी देखने के लिए नहीं है।

आत्यन्तिक – मात्र भगवान पर केन्द्रित; अन्य कही भक्ति नहीं होना।

परभक्तिभगवान से प्रेम ऐसा है कि उनके साथ होने पर सदा आनंद है और उनसे वियोग सदा ही दुःख जनित है।

परज्ञान – परभक्ति की अवस्था भगवान के दर्शनलाभ में पुष्पित होती है। इस प्रकार इसे दर्शन साक्षातकारं भी कहा जाता है अर्थात भगवान के सच्चे दर्शन की दृष्टि।

परमभक्ति – यह परभक्ति की अंतिम अवस्था है, जहाँ भगवान से एक क्षण भी दूर रहना असंभव है। वियोग होने पर जीवन समाप्त हो जाता है। श्रीरामानुज स्वामीजी सर्वप्रथम ज्ञान के लिए प्रार्थना करते है, तदन्तर भक्ति हेतु; इन दोनों के साथ, भगवान उन्हें उस अवस्था तक ले जाते हैं जो भक्ति योगि को प्राप्त होती है, जिससे वह परमभक्ति प्राप्त करता है, वो भी भक्ति योगी द्वारा किये जाने वाले प्रयासों के बिना ही। इसके अतिरिक्त, श्रीरामानुज स्वामीजी आगे बतायी गयी अवस्था की चाहत भी करते हैं।

कृत – परभक्ति, परज्ञान, परमभक्ति से जनित

परिपूर्ण – यहाँ इसका अभिप्राय है – भगवान के स्वरुप, रूप, गुण, विभव सभी का एक ही समय में, संपूर्णतः, बिना किसी रूकावट, के प्रत्यक्ष अनुभव दर्शन करने का सामर्थ्य। हमारे शरीर की सिमित ज्ञानेन्द्रियों द्वारा, इन अपरिमित स्वरुप वाले गुणों के आनंद के विषय के बारे में सोचना भी असंभव है। केवल परभक्ति, परज्ञान और परमभक्ति की प्राप्ति के पश्चाद ही, हम भगवान के इन गुणों का आनंद प्राप्त कर सकते हैं।

अनवरतभगवान के गुणों को सदा अनवरत, बिना रुकावट अनुभव करना और आनंद प्राप्त करना।

नित्य – स्थायी; उस समय तक जब तक आत्मा रहती है (क्यूंकि आत्मा अनित्य है, क्षीण नहीं होती, इसीलिए अनुभव भी सदा विद्यमान रहेगा)।

विषाद तम– अनुभव अथवा अनुभूति की तृतीय अवस्था। प्रथम अवस्था विषद है, जो परभक्ति द्वारा प्राप्त होती है। द्वितीय अवस्था विषदतर है, जो परज्ञान के द्वारा प्राप्त की जाती है और अंततः, परमभक्ति द्वारा।

अनन्य प्रयोजनभगवान के गुणों की अनुभूति और आनंद प्राप्त करना, बदले में कुछ भी चाहे बिना। यहाँ तक कि अनुभूति से जनित प्रीति अथवा प्रीति से जनित कैंकर्य भी नहीं। भगवान की अनुभूति केवल अनुभव योग्य ही होना चाहिए, इसमें और कोई प्रयोजन नहीं होना चाहिए।

अनवधिक अतिशय प्रिय – भगवान के प्रति प्रेम की अनुभूति जो अनवरत है, कभी कम नहीं होती, अद्भुत है

भगवदनुभव – वह अनुभव जो आत्मा को अपने अंतिम शरीर (जिसमें शरणागति निवेदन किया गया था) के त्यागने के पश्चाद, अर्चिरादीगति (वह मार्ग जो आत्मा को १२ विभिन्न संसारों से लेकर, विरजा नदी पार श्रीवैकुंठ तक पहुँचाता है) द्वारा परमपद (श्रीवैकुंठ) पहुँचने पर प्राप्त होती है। भगवदनुभव जो हम लीला विभूति में प्राप्त करते हैं, वह सीमित है यद्यपि नित्य विभूति में यह अनुभव असीमित है।

जनित अनवधिक अतिशय प्रीति कारित – भगवदनुभव से प्रीति उत्पन्न होती है, प्रीति – गहरा प्रेम जो सदा उमड़ता हुआ और अद्भुत है।

अशेष अवस्थोचित – किसी को भी त्यागे बिना, सभी अवस्थाओं में, वही कार्य करना जो वे चाहते हैं|

अशेषशेषतैकरतिरूप – जिस प्रकार अनंताल्वान (आदि शेषजी) बहुतेरे कैंकर्य किया करते थे, सभी कैंकर्य करना अपने आप में ही आत्मा के प्रेम का रूप हो जाता है|

नित्य – कैंकर्य एक या दो बार नहीं अपितु सदैव/ नित्य के लिए है; स्थायी। एक बार श्रीवैकुंठ पहुंचे के पश्चाद आत्मा दोबारा अगले जन्म के लिए पृथ्वी पर नहीं आती। इसलिए यह कैंकर्य सदा, नित्य ही वहां उपलब्ध है।

कैंकर्य प्राप्ति अपेक्षया – ऐसे कैंकर्य करने को सदा चाहना

पारमार्थिकी – ऐसे कैंकर्य में कुशलता और पूर्ण रूप से संयुक्त होना

भगवत – जो 6 गुणों को धारण करते हैं, अपने चरण कमलों में शरण/ आश्रय प्रदान करते हैं, बदले में कुछ भी अपेक्षा न करते हुए

चरण अरविन्द – शरणागति के साधन को प्रदर्शित करते हैं

शरणागति– उनके आश्रित होकर रहना इस प्रकार से की केवल वे ही इसके लिए सर्वोत्तम हैं

यथावस्थिता – यथा स्थिति अर्थात धारण न करने योग्य (लौकिक सुखों की चाहना) सभी को त्यागकर, आश्रित होने को जो सर्वोत्तम है अर्थात भगवान के चरण कमल को पकड़े। क्यूंकि यह रहस्य है, यहाँ यह प्रदर्शित नहीं करते कि शरणागति किस प्रकार की जाती है।

अविरस्तास्तु मे – यही मेरी नियति हो, बिना किसी विराम अथवा रूकावट के; अर्थात उनके चरण कमल प्राप्त कर, कैंकर्य सेवा का अवसर प्राप्त करना, यह सभी सदा के लिए बिना विराम के मुझे प्राप्त हो।

अब हम तृतीय और चतुर्थ चूर्णिका की और अग्रसर होंगे, जो बहुत ही छोटी है। यह दोनों ही श्रीरामानुज स्वामीजी की प्रथम दो चूर्णिकाओं के प्रत्युत्तर में श्रीजी द्वारा कही गयी है।

3 चूर्णिका:

चूर्णिका

अस्तु ते II

विस्तृत व्याख्यान

(आपके विषय में) ऐसा ही हो !

4 चूर्णिका:

चूर्णिका

थयैव सर्वं संपतस्यते II

विस्तृत व्याख्यान

आपने जो भी प्रार्थना की है, परमभक्ति से प्रारंभ कर, कैंकर्य सेवा करने पर्यंत, सभी बीच की अवस्थाओं जैसे परमज्ञान, परमभक्ति आदि सहित, सभी आपको प्राप्त हो!

इसके साथ हम शरणागति गद्य के प्रथम भाग को पूर्ण किया, जहाँ श्रीरामानुज स्वामीजी सर्वप्रथम भगवान के चरणों में शरणागति न करते हुए, श्रीजी के चरणों में शरणागति करते है क्यूंकि वे पुरुष्कार भूता रूप में भगवान से हमें अपनाने की सिफारिश करती है। अगले भाग में वे भगवान के चरणों में शरणागति निवेदन करेंगे। यह हम चूर्णिका-5 से देखेंगे।

– अडियेन भगवती रामानुजदासी

आधार – http://divyaprabandham.koyil.org/index.php/2015/12/saranagathi-gadhyam-2-to-4/

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thiruvAimozhi – 3.6.9 – thanjam Agiya

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

paramapadhanathan-archavatharam

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – when asked “For us, emperumAn‘s presence in SrIvaikuNtam is incomprehensible. We were not favoured by him when he descended with utmost simplicity in many incarnations. How will we approach him?”, AzhwAr says “You approach him requesting him to be present in a form you desire [archA (deity) form]; since it is too easy for the devotees to approach, he likes such form as much as he likes his spiritual divine form”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Instead of shying away from emperumAn thinking ‘parathvam (supremacy) and incarnations are unreachable for us’, you take shelter of archAvathAra emperumAn who is present to be easily approached by those are after the time of incarnations and who is all types of relationships for you”.

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. This pAsuram is the main one for this decad.

pAsuram

thanjam Agiya thandhai thAyodu thAnumAy avai allanAy
enjalil amarar kula mudhal mUvar tham uLLum Adhiyai
anji nIr ulagaththuLLIrgaL avan ivan enRu kUzhEnmin
nenjinAl ninaippAn yavan avan Agum nIL kdal vaNNanE

Listen

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

thanjam Agiya – being the refuge (unlike biological mother and father who may abandon their child in specific situations, emperumAn who will never abandon)
thandhai thAyodu – (due to seeking for the well-being and to fulfil the desires) being father and mother, with them
thAnum Ay – being self (who will always seek out the well-being of oneself)
avai allan Ay – not just that, being all types of relation
enjal il – those who have no limit in their experience
amarar kula mudhal – being the cause for the existence of nithyasUris
mUvar tham uLLum – in the trio of primary deities namely brahmA et al
Adhiyai – to hold on to the principal one
ulagaththu uLLIrgaL – worldly people
nIr – you
anji – (looking at his supremacy) being afraid
avan – he (who is having unlimited greatness [such bhagavAn in paramapadham])
ivan – him (who assumed the [archA/deity] form which we desired)
enRu – thinking of superiority and inferiority [of these forms]
kUzhEnmin – instead of doubting (if he is to be surrendered to or not?)
nenjinAl – with the heart
ninaippAn – thought about and joyfully consecrated
yavan – that emperumAn
avan – him
kadal – like ocean
nIL – vast/boundless
vaNNan – sarvESvaran, having such nature
Agum – he is.

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

emperumAn is the refuge, father and mother, along with them, the self and not just that, he is all types of relation; he is the cause for the existence of nithyasUris who have no limit in their experience and is the principal one in the trio of primary deities namely brahmA et al; Oh worldly people! instead of doubting if he (who is the supreme person is the same in deity form) is to be surrendered unto or not due to considering them [those forms] superior [bhagavAn in paramapadham] and inferior [bhagavAn in deity form], [know that] he who is thought about and joyfully consecrated [in deity form] is the same sarvESvaran who has ocean-like vast nature.

It is to be understood that inside the deity that is worshippable, bhagavAn (in the form of paramapadhanAthan) who is the goal is present.

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

  • thanjam Agiya thandhai thAyodu thAnumAy – Those who claim to be mother and father, would abandon him when there is a danger [like indhra abandoned his own son jayantha who offended sIthA pirAtti and SrI rAma]; even when he is in danger, it is emperumAn alone who protects him. There are some parents who consider “the time of his birth is inauspicious” and abandon him in a four road junction [public place] due to that [as seen in the life of jarAsandha]; some would sell their children during difficult times [as seen in the life of SunaSSEpa, the nephew of viSwAmithra]; unlike them [emperumAn would be like ] those parents who would protect their children even at the cost of self-sacrifices. Second explanation – since the bondage with worldly parents are based on karma, when the karma is exhausted, the bondage with them will also be cut off; in emperumAn’s case, as he is the cause for everyone’s existence, he will be the father for everyone as said in mahAbhAratham – SrIvishNu sahasranAmam “bhUthAnAm yO’vyaya:pithA” (the imperishable father for all creatures) and in mahAbhAratham “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:” (for all creatures of the world, Sriya:pathi (husband of SrI mahAlakshmi) is the mother and father); That too, he is the father for whom one need not cry for his departure [since he is indestructible].
  • thAnumAy – Father cannot be mother; mother cannot be father; both of them cannot be himself; he cannot be both his parents [each has his/her own role]; bhagavAn will assume all these roles [in caring for him].
  • thAnumAy – When mother and father abandon him, one would think “I need to survive; Something good should happen to me”. bhagavAn is such that he would always look out for the well-being. “thanjam” (refuge) is applicable for all of these – “thanjamAgiya thandhai“, “thanjamAgiya thAy“, “thanjamAgiya thAn“. Mother and father may not be true refuge; but would oneself not be true refuge [looking out for the true well-being of self]? No. Not even self is true refuge. This is because even though bhagavAn blesses one with body and senses as said in SrI vishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs), the individual engages in useless activities as said in thiruvAimozhi 3.2.1annAL nI thandha Akkaiyin vazhi uzhalvEn” (I will go in the ways of the body that was given by you); thus one is not one’s own refuge.
  • avai allanAy – Not just father, mother and self, but he is the only one who bestows all types of upakAram (favour) and is the one who is all types of bandhu (relation) as said in subhAla upanishath “mAthA pithA brAthA nivAsa: SaraNam suhrudh gathir nArAyaNa:” (nArAyaNa is Mother, Father, Brother, residence, refuge, well-wisher, goal) and “pithru mAthru sutha bhrAthrudhAramithrAdhayOpi vA| EkaikapalalAbhAya sarvalAbhAya kESava: ||” (When attaining father, mother, etc., they fulfil one particular purpose; When attaining kEsava, all purposes are fulfilled).
  • enjalil amarar … – Who is such a person? AzhwAr says that he is the cause of the existence for nithyasUris. enjal – contraction. il – not having. There is a clan of nithyasUris who have no contraction in experiencing bhagavAn – he is the leader/controller of them.
  • mUvar tham uLLum Adhiyai – When written as “mUvarthAm uLLum Adhiyai” (one who is meditated by the trio of primary deities), this is explained as emperumAn being the antharyAmi of brahmA, rudhra and indhra and is meditated upon by them as said in chAndhOgya upanishath “kAraNam thu dhyEya:” (meditate upon the one who is the cause). Adhi – dhyEya vasthu (object of meditation). Second explanation – “the antharyAmi (in-dwelling soul) and controller of brahmA, rudhra and indhra”. Third explanation – the principal one among the trio of primary deities. In this case, indhra needs to be replaced with vishNu. Here mUvar means trio (count of three). It means one who is the cause among the three dhEvathAs.
  • anji – All these aforementioned aspects are reason to be afraid. Can we approach the one who is all types of relation to the entire creation? Can we approach the one who is the cause for existence for the nithyasUris? Can we approach the controller of brahmA and rudhra? – fearing in this manner.
  • nIr ulagaththuLLIrgaL – you who are worldly people.
  • avan ivan enRu kUzhEnmin – avan (he who is in a distant place) – bhagavAn who is not limited by dhESa (place), kAla (time) and vasthu (objects), who is having distinguished form and who is being enjoyed by nithyasUris [in paramapadham]. ivan (he who is in close proximity to us) – emperumAn who is in a specific place, time and object, who accepted as divine form that which is made by materials that we desired [for him], and is dependent on our thoughts. [That avan is the same as ivan.] This being the case, don’t be bewildered that avan is aparichchinna (unlimited) and ivan is parichchinna (limited).
  • nenjinAl ninaippAn yavan – what you desired as his divine form in your mind.
  • avan Agum nIL kadal vaNNanE – sarvESvara who has unlimited greatness, would accept that with great desire as his divine form. Unable to spell out like rishis who said “… prathimAsvaprabudhdhAnAm” (for the ignorant, he appears in deity form), AzhwAr says “avan ivan” (that bhagavAn is in this deity form). mudhaliyANdAn used to say “Do not think that these dhiyva dhESams/kshEthrams are wealth of paramapadhanAthan; instead you think that paramapadham is the wealth of archAvathAra emperumAn“. This is explained in SrI bhagavath gIthA 4.11 “yE yathA mAm prapadhyanthE” (whichever individuals pray to me to assume any forms, I will present to them in such forms to be pursued by them), thaiththirya nArAyaNa upanishath “manasAbhikluptha:” (even one can worship through their mind), SrI vishNu purANam 5.17 “smrutham sankalpanAmayam” (vishNu who is considered based on one’s desires/will) and SrI vishNu dharmam “suvarNa rajathAdhibhi:” (one can worship the deity of vishNu in gold, silver etc in the manner that pleases oneself). Even his asAdhAraNa vigraham (his divine distinguished form in paramapadham) is worshipped by us due to “his accepting it as his form”; similarly, even his archA (deity) forms, if he accepts them, there is nothing limiting us from worshipping them. Primarily, his acceptance of a divine form is for the purpose of his devotees as said in jithanthE sthOthram 5 “bhakthAnAm” (Your everything (nature, form, ornaments etc) is for your devotees). It shines well where it can have full impact (in material realm, in deity form). Hence, he is nIL kadal vaNNan (one who is of the vast ocean-like nature).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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