Daily Archives: October 20, 2016

thirumAlai – 26 – pOdhellAm pOdhu koNdu

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namperumal

avathArikai (Introduction)

periya perumAL divines to AzhwAr “even if you did not have karma, gyAna, bhakthi yOgams which are prescribed for brAhmaNa, kshathriya and vaiSya men, you could still carry out worshipping and praising of me, as prescribed for all chEthanas”. AzhwAr responds “I did not have these also”.

Let us look at the pAsuram and its meanings.

போதெல்லாம் போது கொண்டு  உன் பொன்னடி புனைய மாட்டேன்
தீதிலா மொழிகள் கொண்டு  உன் திருக்குணம் செப்ப மாட்டேன்
காதலால் நெஞ்சம் அன்பு  கலந்திலேன் அது தன்னாலே
ஏதிலேன் அரங்கர்க்கு எல்லே எஞ்செய்வான் தோன்றினேனே.

pOdhellAm pOdhu koNdu un ponnadi punaiya mAttEn
thIdhila mozhigaL koNdu un thirukkuNam seppa mAttEn
kAdhalAl nenjam anbu kalandhilEn adhu thannAlE
EdhilEn arangaRku ellE enseyvAn thOnRinEnE

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Word-by-word Meanings

pOdhu ellAm – at all times
pOdhu koNdu – with flowers
un ponnadi – at your beautiful divine feet
punaiya mAttEn – am without strength to offer
thIdhu ilA – without faults
mozhigaL koNdu – with words
un thirukkuNam – your auspicious qualities
seppa mAttEn – am unable to recite
kadhAlAl anbu – the affection which comes out of love
nenjam – in my heart
kalandhilEn – have not made
adhu thannAlE – due to that
arangaRku – you, SrI ranganAthan
EdhilEn – did not enjoy through any part of the body
ellE – Oh!
en seyvAn – for what
thOnRinEnE – was I born?

vyAkhyAnam (commentary)

pOdhellAm pOdhu koNdu un ponnadi punaiya mAttEn – It is proper to decorate your gold-like divine feet, with beautiful, fresh flowers, at all times. It is not that I was not eager in doing that. I did not have even the strength for doing that, says AzhwAr. While engaging in matters other than you, I had both the eagerness and the strength, but not in matters relating to you, is the opinion expressed here. vishNu dharmam 1.13 says “yau thath pUja karau karau” (only those are hands which worship hari). With the hands which were meant to worship you, I was worshipping inappropriate things which would cause harm to me both in this samsAram and in SrivaikuNtam. Among the two instances of usage of the word pOdhu, the first one refers to time and the second, to flower. pOdhellAm punaiya mAttEn – the opinion here is not that he is not able to worship all the time and could worship only at some of the times. He is not able to worship at any time at all, is the meaning here. vishNu dharmam, haryashtakam 70.84 says “sakruthuchcharitham yEna haririthyaksharadhvayam I badhdha: parikarasthEna mOkshAya gamanam prathi II” (through whomsoever the two syllable word hari has been pronounced, all the deeds which are to be done for going to mOksham have been done by him). Again, “sakruth smruthO’pi  gOvindhO nruNAm janma Sathai: krutham I pAparASim dhahathyASu thUlarASimivAnala: II” (gOvindhan, even if thought of once, will remove the swarm of sins committed in hundreds of births, just as fire destroys a huge heap of cotton). SrI rAma says in SrI rAmAyaNam yudhdha kANdam 18.33 “sakrudhEva prapannAya thavAsmIthi  cha yAchathE I abhayam sarvabhUthEbhyO dhadhAmyEthath vratham mama  II“ (I offer protection from all other creations to one who surrenders to me and one who prays to me after saying that he is my servitor. This is my oath). Thus in all the above-mentioned quotes, emperumAn’s greatness is such that if a person were connected to him even once in his lifetime, emperumAn ensures that the person attains the path [to reach him]. AzhwAr laments that he was unable to worship him even once. emperumAn tells him “even if you have not been able to worship me with your body, but indulged instead in worldly matters, you could have praised me with your faculty of speech, at least”. . . . .

thIdhilA mozhigaL koNdu un thirukkuNam seppa mAttEn – even if my words are faultless and beautiful, I am not able to talk about your auspicious qualities. vishNu dharmam 1.13 says “sA jihvA yA harIm sthauthi …” (that is tongue which praises hari); unlike this, my tongue, which was meant to praise you,  does not roll when it comes to talking about you. However, when it comes to talking about lowly matters with lowly qualities, it is able to talk like an implement “vAchchi” which cuts across a palm leaf. emperumAn then says “even if your body and tongue are involved in worldly matters, at least with your heart [mind], you could show affection towards me” . . . .

kAdhalAl nenjam anbu kalandhilEn – in one particular matter, my heart has not exhibited affection borne out of love. As bhagavath gIthA 2.62 says “sangAth sanjAyathE kAma: kAmAth krOdhO’pi jAyathE” (desire results out of involvement in worldly matters. Anger results out of desire), if desire results out of involvement with worldly pursuits, it is possible to divert it towards your matter. Earlier, when I had shown affection towards women, it was with the ulterior motive of stealing their possessions. I did not have affection to truly love them. It is apt to think of the following authentic sources as proof of the above: 1) ALavandhAr says in sthOthra rathnam 62 “smaraparavaSO vanchanapara: “ (I am lecherous and cheat the women who  respond to my lust); 2) vishNu purANam 3.7.30 says “paramasuhrudhi bAndhavE kaLathrE sutha thanayA pithrumAthru bhruthruthyavarkkE  I SadamathrupyAthi yO’rththathrushNAm thamadhamachEshtamavEhi nAsya bhaktham  II“ (the person with depraved intelligence who runs after the possessions of close friend, relative, wife, children, parents, servants –know that such a mean person is not a devotee of emperumAn).

adhu thannAlE EdhilEn – while I should be involved with at least one among the three channels of manam, vAkku, mey (mind, speech and body) to attain the benefit that great people attain by geting involved with, I do not have even that. Hence I have nothing. arangarku EdhilEn – as said in bhagavath gIthA 5.29 “suhrutham sarvabhUthAnAm” (exhibiting good thoughts towards all beings) and as said in sthOthra rathnam 18 “vaSi vadhAnyO guNavAn ruju: Suchi: mrudhur dhayALur madhura: sthiras sama: I kruthi kruthagyas thvamaSi svabhAvathas samastha kalyANaguNAmruthOdhadhi II “ (one who is under the charge of his followers; gifting himself to his followers; being harmonious[with his mind, speech and action]; having purity [to shower on followers without any reason]; unable to bear separation from followers; unable to tolerate (their) sorrow; being sweet; being steadfast (in his followers’ goals); being equal (to all those who take refuge under him); carrying out followers’ deeds as his own; magnifying even the smallest good deed of his followers; you are by nature, the repository, as an ocean of nectar, of all auspicious qualities), you have the honesty of being in harmony through your mind, speech and action in matters concerning your followers. I am without anything towards such an entity as you, who has come to SrIrangam so that people can see you for themselves instead of merely hearing about you through SAsthras.

ellE – oh, how terrible! I have not lost you because you are not near me; I have not lost you because you are not appropriate; I have not lost you because you are having a habit of finding faults with me; I lost you only because of my sin. This entity called AthmA became wasted instead of being a part of the kausthubamaNi (a pendant worn by emperumAn on his chest) that you like so much. I have gone too far away from you, who is referred to by thirumangai AzhwAr in his periya thirumozhi 3.7.6 “arangaththuRaiyum inthuNaivan” (sweet companion who dwells in SrIrangam). Have I lost out because you are like a medicine, which is good for the body but bitter to taste? No, just as milk itself doubles up as medicine, you are the sweet person who also grants mOksham; yet I lost you.

en seyvAn thOnRinEnE – vishNu thathvam says “vichithrA dhEha sampaththi” (this wondrous body has been gifted to worship emperumAn) – instead of putting to use the limbs that emperumAn gifted in worshipping him, I had wasted them; why was I born? My birth, instead of benefitting anyone, has become the cause for many bad deeds for others as well as for myself, says the AzhwAr.

Let us now move on to the 27th pAsuram.

adiyEn krishNa ramanuja dasan

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rAmAnusa nURRanthAdhi – 55

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr  said that vEdham felt proud upon seeing the nature of emperumAnAr; amudhanAr is now drawn  towards the generosity of emperumAnAr who voluntarily made vEdhas to be present well in this world and without any enemies, and says that the clan that has surrendered to such emperumAnAr’s divine feet is the one that could rule his clan.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr said that vEdham felt proud upon seeing the nature of emperumAnAr and was proudly walking in the world with the thought that there is no bother from anyone; in this pAsuram – emperumAnAr who voluntarily made vEdhas to be in this world and without any enemies, such generosity of emperumAnAr who celebrates AzhvArs, the AzhvArs for whom periya perumAL is the lord who is present in SrIrangam which is beautiful to see and is surrounded by divine gardens – the clan of those who are involved in such nature of emperumAnAr and have surrendered to him, are the ones who have got the lordship of ruling us – says amudhanAr.

kaNdavar sindhai kavarum kadi pozhil then arangan
thoNdar kulAvum irAmAnusanai thogai iRandha
pANdaru vEdhangaL pAr mEl nilavidap pArththaruLum
koNdalai mEvith thozhum kudiyAm engaL kOkkulamE          55

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srirangamPlace that steals our heart

Word by word meaning (given by maNavALa mAmunigaL)

thogai iRandha – As said in ‘ananthAvai vEdhA:’  (vEdhas are boundless), not having any limit and is boundless,
paN thaRu vEdhangaL – such vEdhas that show us the  high/medium/low svaras (notes);
koNdalai – (emperumAnAr who is) very generous (like the rainy cloud),
pArththaruLum – out of his kindness, saw to it that
pAr mEl nilavida – such vEdhas are present well in the world;
kadi – (that which is) having fragrant
pozhil – divine gardens
kavarum – which would steal
kaNdavar sindhai – the heart of those who see it,
then arangan thoNdar  – those who live in such kOyil (SrIrangam), who are servants of periya perumAL,
kulAvum – who celebrate after losing to such nature
irAmAnusanai –  of emperumAnAr,
mEvi – who are drawn into such nature of him,
thozhum kudi – such clan of people, who have ignored material aspects,
engal kOkkulamAm  – they are the clan who can rule us, us who think that their connection only is desirable.

 

engal kO kudi -> ko -> king : they are the kings for us.

kaNdavar sindhai kavarum -> can be adjective for periya perumAL (who attracts those who see Him)

kadi -> fragrance.

Does it make sense to read it as paNdaru vEdhangaL (instead of paN tharu) to mean vEdham that is being present from old times? No. It is possible only if it is read as paNdai aru vEdham, and not when paNdaru vEdham.  paNdai implies what was present during old/early times; paNdu implies the old/early times itself. paNdai nAnmaRai -> implies vEdhas that were present from old times; examples are, paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm, versus, paNdu nURRuvar, paNdum inRum, paNdoru nAL Alin ilai vaLarndhu, etc., where one can see the difference of meanings between paNdu versus paNdai.

vyAkyAnam

thogai iRandha – When trying to count the content of vEdhas, since it is said as ‘ananthAvai vEdhA:’, (vEdhas are boundless), it is not possible to completely count it. thogai – sankyai – number/count. In this way without bound by a number/count, it is boundless;

paN tharu vEdhangaLpaN -> musical notes of high/medium/low pitches (sounds); there are also many in number  based on SAkhA, and notes based on those SAkhA – such vEdhas which show us these aspects; vEdhas which can show us those variation of notes in reciting; as said in ‘samastha gyAthavya arthAmScha vEdhayatheethi vEdha:’  (whatever should be learned, vEdhas show us that); shows us fully and clearly about how to do worship, and about the brahmam who is to be worshipped; and so it is having the name as vEdham.

(Note: In thamizh ‘paN thaRu’ can be combined to a word as ‘paNdaru’ (and this is what is present in the original text of the pAsuram). So,

paNdaru vEdhangaL – is it not possible to take this to mean as vEdhas being present at earlier times, and with aru as being hard to learn about it? (No), because paNdu is to mean the old time only (kAlam) and not to mean what was present during old times (kAleenam); paNdai is the one that means what was present during old times (kAleenam);

examples of kAleenam (paNdai) (‘present during’ old times) – paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm.

examples of kAlam (old time) – paNdu nURRuvar, paNdu oru nAL.

So even when pronounced as paNdu in this pAsuram, it could imply the old time only, and not as something ‘present’ during old times; so the correct way to understand is to say ‘paN thaRu’ – is what jeeyar also divined in his explanation (above).

Such vEdhas that are in the four forms of rig, yajur, Sama, and atharvaNa, and the vEdhAnthas (upanishaths) in which sages like parASara, pArASarya, prAchEthas were immersed in;

pAr mEl – in this big world

nilavidap pArththaruLumemperumAnAr winning the jaina, baudhdha, etc., philosophies that were not accepting vEdhas, and made vEdhas to be established from ‘AsEthu to himAchalam’;  nilavu -> being present/in vogue; isn’t emperumAnAr the vEdha mArga prathishtApanAchAryar? (who laid the path and established the vEdhas everywhere).

koNdalai – who is like bountiful cloud that voluntarily pours without partiality to sea or land;

kaNdavar sindhai kavarumAs said in ‘bhUkeekaNta dhvayasa sarasa snighdha neerOpakaNdAm AvirmOdha sthimitha SakunAnUdhitha brahma gOshAm mArggE mArggE padhikanivgai ruchyamAnAm apavarggAm pAteeschanthAm narabhipureem SrImatheem ranganAtha:’ (~ Considering the two worlds, the kAvEri river is like the virajA river of SrIvaikuNtam, running with great enthusiasm whose sound reminds us the sAma gAnam done in SrIvaikuNtam, in the path ways where the buildings are decorated, and in SrIrangam the paths and gardens are like described as present in SrIvaikuNtam, and thus gives us a feel that we are present in SrIvaikuNtam, and which attracts us and makes us wish to see it again and again – (such SrIrangam), and thus it steals the mind of those who see it, and when they do not see it makes them feel “Oh! when would we again see it?” – such SrIrangam;

kadi pozhil then arangan  – surrounded by the fragrant gardens; having maNdapas, gOpura vimAnams, entrances, multiple enclosures/pathways inside the temple, and with many gardens all strongly present, and with dhvajasthambam, and decorations with flags waving (all showing it as a city);  and so it is beautiful to see; He living in such attractive place and being named based on that – thiruvarangach chelvan emperumAn; kadi -> fragrance;

kaNdavar sindhai kavarum kadi this fragrance itself attracts people;

Or, kaNdavar sindhai kavarum – then arangan : as adjective to periya perumAL;

As said in ‘sarva gandha:’, due to the fragrance of Him which the gardens touch, they get such fragrance, and so are named ‘kadi pozhil’ the identity of those gardens being their fragrance;

thoNdar kulAvum The ten AzhvArs who get immersed in the experience of then arangan, as they said in ‘kaNdEn thiruvarangamEyAn thisai’ (poigai AzhwAr), and ‘ini aRindhEn then arangaththu endhai’ (bhUthaththAzhwAr), and, ‘thEnAr thiruvarangam’ (pEyAzhwAr), and, ‘paNdarangamEyadhuvum’, and ‘thitkodi madhiL sUzh thiruvarangaththAy’ (nammAzhwAr), and, ‘arangaththu aravaNaiyil paLLi koLLumkadal viLangu karu mEni ammAn thannaik kaNNARak kaNdu’ (kulaSEkarAzhwAr), and ‘aNi arangaththE kidandhAy’ (periyAzhwAr), and ‘arangaththammA’ (thoNdaradippodi AzhwAr), and ‘aNdar kOn aNi arangan en amudhinaik kaNda kaNgaL maRRonRinaik kANAvE’ (thiruppANAzhwAr), and ‘nin adi iNai adaindhEn aNi pozhil thiruvarangaththu ammAnE ‘ (thirumangai AzhwAr), the devotees celebrate such AzhvArs as said in ‘anRu eriththa thiruvaLaikkaith than thiruvuLLaththE iRuththum’ , that is, the devotees who always follow such AzhvArs at all times;

kulAvu – celebration;

mEvith thozhum kudithe people of the clan immersed in the qualities/nature of emperumAnAr and who are not interested in other matters, and have surrendered –

irAmAnusanai – to emperumAnAr;

Am engaL kOkkudiyE – people of such clan are the ones who can take us as servants, we who consider only such people as desirable;

amudhanAr’s attitude is that such clan of people are the lords not only for him but also for all the ones connected to him and those connected to those connections;

Or, those who have surrendered to emperumAnAr are our lord who can take us servants, regardless of the clan in which they were born;

jeeyar too gave the same meaning as he said ‘thvath dhAsa gaNanA charamAvadhauya: thath dhAsathaikarasathAvirathA mamAsthu [yathirAja vimSathi]’.

abhiyukthar also divined – ‘sArangyOyadhigaSchithasthi bhuvanE nAthassayUthasyana:’.

amudhanAr divines like how AzhvAr said – ‘kulam thAngu sAdhigaL nAlilum keezh izhindhu eththanai, nalam thAn ilAdha chaNALa chaNdALargaLAgilum, valanthAngu chakkaraththaNNal maNivaNNarkku ALenRu uL, kalandhAr adiyAr tham adiyAr em adigaLE  [thiruvAimozhi 3.7.9]‘.

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

kaNdavar .. then arangan – Those who saw kaNNapuraththu ammAn, would give their mind/thought; whereas, then arangan would steal the mind/thought of those who see Him.

thogai … koNdal  – as emperumAnAr understood the meanings of whole span of vEdhas he was able to author Sri bAshyam and such granthams.

pArththu aruLum’ indicates that it is not hard for emperumAnAr to see the complete meanings of vEdham; earlier in this prabandham, he ‘saw’ such that the six philosophies were scared; here he ‘saw’ to it that the vEdhas are able to live well in the world;

emperumAnAr did all these not for any benefits for himself; like how the cloud would pour regardless of whether it is sea or land, emperumAnAr’s giving the meanings without expecting anything back, is described as ‘koNdal’ (rainy cloud).

– – – – –

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आर्ति प्रबंधं – १

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<< अवतारिका (उपक्षेप)

emperumanar

वाळि एतिरासन वाळि एतिरासन
वाळि एतिरासानेन वाळ्तुवार वाळियेन
वाळ्तुवार वाळि एन वाळ्तुवार ताळिनैयिल
ताळ्तुवार विण्णोर तलै

शब्दार्थ

विण्णोर – नित्यसूरीया (श्रीमन नारायण के नित्य निवास परमपद में उनके नित्य सेवक)
तलै – कोई जनों को अपने स्वामी मानते हैं।
ताळ्तुवार – (जो) शरणागति करते हैं
ताळिनैयिल – दो चरण कमलों में
वाळियेन वाळ्तुवार – जो भक्तों कि मंगळासासनं करते हैं।
वाळियेन वाळ्तुवार – जो भक्तों कि मंगळासासनं करते हैं।
वाळ्तुवार – जो यह गा कर श्री रामानुज कि मँगळम करते हैं
वाळि एतिरासन – जय श्री रामानुज !!!
वाळि एतिरासन – जय श्री रामानुज !!!
वाळि एतिरासन – जय श्री रामानुज !!!
एन – इस प्रकार तीन बार

सरल अनुवाद

नित्यसूरीया कुछ जनों को अपने स्वामी मानते हैं। श्री रामानुज की मंगळासासनं करने वाले भक्तों कि मंगळासासनं करने वाले भक्तों कि मंगळासासनं करने वालो के चरण में शरणागति करने वाले जान हैं वे।

विवरण

वैदिक ग्रंथो के अनुसार अपने जीवन जीने वाले परम वैदिक कहलाते हैं। “पल्लाण्डु पल्लाण्डु पल्लायिरत्थांडु” (तिरुपल्लाण्डु १ ), “पोलिग पोलिग पोलिग” (तिरुवाय्मोळि 5.२.१ ), जैसे मंगळम गाना इनका स्वभाव हैं। प्रारुपिकतया वे तीन बार गाते हैं। इसी प्रकार मणवाळ मामुनि अपने ग्रंथ को प्रारंभ करते हैं। एक भक्तों कि गण हैं (गण १) जो “वाळि एतिरासन वाळि एतिरासन वाळि एतिरासन” , से श्री रामानुज कि मँगळम गाते हैं। एक दुसरे गण हैं (गण २ ) जो श्री रामानुज के प्रति मँगळम गाते हुए गण (गण १ ) को देख, उत्साह में उनकी मँगळम “श्री रामानुज की मँगळम गाने वाले इन भक्तों कि जय”, से करते हैं। इस घटना को तीसरी गण (गण ३ )ने दर्शन किया। श्री रामानुज कि मंगळम गाने वाले (गण १) जनों कि मंगळम गाने वाले (गण २ ) इस गण को देख, उत्साह में ये (गण ३ ), “वाळियेन वाळ्तुवार वाळी” से मंगळम गाने लगे। “वाळियेन वाळ्तुवार वाळी” गाते इस गण को देख, एक गण (गण ४) उनके चरणकमलों में शरणागति किये। सारे ब्रह्मांड में इनके चरण कमलों से उचित अन्य कुछ नहीं हैं। शायद उन्कि दाहिनी और बायें पाँव के मध्य हि तुल्ना की जा सकति हैं। नित्यसूरीया इस गण को अपने स्वामी मान्ते हैं और यह गण नित्यसूरियों से भी बढ़ कर हैं। मणवाळ मामुनि, इस ग्रंथ की शुरुआत “वाळी” से करते हैं।

अडियेन प्रीती रामानुज दासि

आधार :  http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-1/

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