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పూర్వ దినచర్య – శ్లోకం 17 – అథ రంగనిధిం

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<< శ్లోకం 16

శ్లోకం 17

అథ రంగనిధిం సమ్యగ్ అభిగమ్య నిజం ప్రభుం ।

శ్రీనిధానం శనైస్తస్య శోధయిత్వా పద ద్వయం ।।

ప్రతి పదార్థము:

అథ = పొద్దుటి అనుష్ఠానములు ముగించుకొని కావేరి నుండి మఠమునకు వేంచేసిన తరువాత

నిజం = తమ నిత్య ఆరాధనకు సంసిధ్ధులై

ప్రభుం = స్వామి అయిన

రంగనిధిం = తమ మఠములో వేంచేసి వున్న  శ్రీరంగమునకే నిధి అయిన రంగనాథుని

సమ్యగ్ అభిగమ్యం = సాంప్రదాయానుసారము సమీపించి సాష్ఠాoగ నమస్కారము చేసి

శ్రీనిధానం = కైంకర్య శ్రీకి నిధి అయిన

తస్య పద ద్వయం = ఆ శ్రీరంగనాథుని శ్రీపాద  ద్వయములను

శనైః = నిధానముగా

శోధయిత్వా = అభిషేకము చేసి

భావము:

శాండిల్య స్మృతిలో, స్నానంతరము భగవదభిగమము చేసే విధానమును ఈ విధముగా తెలిపారు. అనగా  స్నానాంతరము ఊర్ద్వ పుండ్రములు ధరించి, కాళ్ళు కడుగుకొని, ఆచమనము చేసి, మనసును, ఇంద్రియములను నిగ్రహించుకొని,ప్రతి దినము, ఉభయ సంధ్యలలోను ,ఉదయము సూర్యుడుదయించు వరకు,సాయంత్రము నక్షత్రములు ఉదయించు వరకు మంత్రములను జపించుకొనుచూ వుండి తరవాత భగవదభిగమము చేసి ( భగవంతుడి దరి చేరి)తిరువారాధనము చేయాలి. ఇక్కడ రంగనాథుని శ్రీపాదములను కడుగుట తిరువారాధనమునకు ఉపలక్షణము. వీరు యత్రీంద్ర ప్రవణులు కావున తమ ఆచార్యులభిమానించిన శ్రీరంగనాథునికి  తిరువారాధనము చేస్తున్నారు. భరతుడి భక్తుడైన శతృజ్ఞుడు  భరతుడి ఆరాధ్య దైవమని శ్రీరాముడిని ఆరాధించిన విషయము ఇక్కడ మామునులుకు శ్రీరంగనాథుడు ఆరాధ్య దైవమని గ్రహించాలి.

అడియేన్ చూడామణి రామానుజ దాసి

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-17/

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.9.7 – sErum kodai

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

lord-rama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr becomes pleased saying “I am unable to sing the praises of any one other than emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I have no strength to sing false praises of any one other than emperumAn who has fully praiseworthy qualities and divine names”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. Like a person who escaped with his belongings from a place where there is rampant robbery, AzhwAr becomes pleased saying “Unlike these people [who are praising worldly persons, dhEvathAs et al], I am unable to sing the praises of any one other than emperumAn“.

pAsuram

sErum kodai pugazh ellaiyilAnai OrAyiram
pErum udaiya pirAnai allAl maRRu yAn kilEn
mAri anaiya kai mAl varai okkum thiN thOL enRu
pAril Or paRRaiyaip pachchaip pasum poygaL pEsavE

Listen

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

sErum – matching (for his stature)
kodai – generosity
pugazh – the fame (acquired by such generosity)
ellai ilAnai – being boundless
Or Ayiram – unparalleled thousand
pErum udaiya – having divine names
pirAnai – great benefactor
allAl – other than
maRRu – some one
pAril – in the earth
Or paRRaiyai – an entity which is as useless as a blade of grass
kai – his hand deeds
mAri anaiya enRu – like the clouds
thiN thOL – his strong shoulders
mAl varai – like huge mountains
okkum enRu – similar
pachchaip pasum poygaL – fresh falsehoods without a trace of truth
pEsa – to speak
yAn – I (who has taken refuge of the complete lord)
kilEn – incapable

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

I am incapable to speak fresh falsehoods without a trace of truth as in saying “the deeds of your hands is similar to that of clouds”, “your strong shoulders are like huge mountains” in praise of an earthly entity which is as useless as a blade of grass; I can only of glorify the great benefactor who has boundless generosity and fame (matching his stature] and having unparalleled thousand divine names.

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

  • sErum … – having boundless fame which was acquired by his generosity; Alternatively – having boundless fame due to having generosity which matches his stature; that is – when a person gives a cow in charity to another person, others would wonder “what is the reason for this charity [there must be some expectation]”; perumAL (SrI rAma) gave everything including his own simhAsanam (throne) and SrI sathrunjayan (his celebrated lead elephant) and stood without anything else to offer, a brAhmaNa named thrijada came and requested for some wealth. SrI rAma said “you can take all my cows which are living up to the banks of sarayu river” and gave them all, and others hearing this said “SrI rAma is quite capable to do that” [it is nothing unusual for emperumAn to be greatly generous]. In this manner, he is the one who has boundless fame acquired by his matching generosity. Only such emperumAn is praiseworthy.
  • Or Ayiram … – When we want to praise some one, instead of having one or two names, that too as in “jalapila:” [some random name] which does not fit in poetic meter easily, emperumAn is greatly generous in presenting us countless names which can be nicely blended in to poetry.
  • Or Ayiram – Every one of emperumAn‘s divine names is unparalleled to highlight his glories and to be praised.
  • pirAnai – The great benefactor who revealed them to me.
  • allAl … – I am not capable of singing any one other than such emperumAn.

When asked what would you not do?, AzhwAr says,

  • mAri anaiya kai – Glorifying some one who has nothing to offer as “generous like clouds”. That is – giving without any expectation [clouds don’t expect anything in return for dropping the rain], becoming pale when unable to give [clouds which do not rain become pale and shy away] etc. Here kai indicates kodai (charity/generosity).
  • mAl varai okkum … – Looking at the shoulders which become weak thinking about giving charity, saying “your shoulders have expanded by giving charity, and your shoulder gives the shadow for everyone to take rest”.
  • pAril Or paRRaiyai – At least if one is to glorify the dhEvathAs of the bhOga bhUmi (celestial worlds fully focussed on enjoyment), that is acceptable; but here in this pAr [earth], those who are like grass which simply grow and die; there is no use right from the time of taking birth and getting destroyed, they do good neither for oneself nor for others. Alternatively – pAr indicates place. That is, without a place to stay. A thamizh scholar explained, paRRai (based on paRRu – holding on, attaching) as some one who holds on to whatever he has and does not engage in any charity. It is apt to say paRRai as thruNa saman (as good as grass).
  • pachchaip pasum poygaL pEsavE – Speak falsehoods which have no trace of truth.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.9.6 – vammin pulavIr

Published by:

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – They (those who praise worldly people) say “We are praising mortal humans et al for our livelihood”. AzhwAr replies to them “Instead of surrendering unto such lowly humans and make a living, it is better to toil physically by doing hard labour or engage in craft works to make a living”. They say “But that won’t fulfil our desires; thus we are worshipping our favourite dhEvathAs and have our desires fulfilled”. AzhwAr replies “Since they don’t have the auspicious qualities which can be praised you, you praise emperumAn who have such auspicious qualities who is the recipient of all praises anyway. If you don’t, you will be blamed of robbery [of stealing emperumAn’s qualities/glories and giving them to others]; thus you come and worship emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Whoever you praise, that will reach the supreme lord of all, the divine master of SrI mahAlakshmi only”.

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

vammin pulavIr! num mey varuththik kai seydhuymminO
im mannulagi(ni)l selvar ippOdhillai nOkkinOm
num in kavi koNdu num num ittA dheyvam EththinAl
semmin sudar mudi en thirumAlukkuch chErumE

Listen

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

pulavIr – Oh knowledgeable persons due to being a poet!
vammin – come here (giving up praising others);

(for your livelihood)
num mey varuththi – toiling your body
kai seydhu – engaging in craft works
uymminO – survive;
man – eternal due to the continuity [of repeated material creation]
i – this
ulaginil – world
selvar – SrImAn (wealthy person)
ippOdhu – at this time
illai – not there
nOkkinOm – we have analysed;

(Now,)
num – your
in kavi koNdu – with your best poems
num num – matching your taste
ittA dheyvam – favourite dhEvathAs
EththinAl – if praised

(since those praises don’t befit them, instead of belonging to them)
sem min sudar mudi – having a divine crown with unstoppable radiant glow
en thirumAlukkE – divine lord of SrI mahAlakshmi, who is my lord
sErum – will belong to him

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

Oh knowledgeable persons who are wise due to being a poet, come here (giving up praising others)!  For your livelihood, you can survive by toiling your body and engaging in craft works; we have analysed that at this time there is no SrImAn (wealthy person) in this world which is eternal due to the continuity [of repeated material creation]; now, if you praised your favourite dhEvathAs matching your taste with your best poems, (since those praises don’t befit them, instead of belonging to them) they will belong to the divine lord of SrI mahAlakshmi, who is my lord, who is having a divine crown with unstoppable radiant glow.

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

  • vammin – Like inviting those who are caught in a wild fire by showing a pond, AzhwAr is inviting these persons [who are caught in the wild fire of material realm by showing bhagavAn].
  • pulavIr – Oh ones who know what is good! come here. They ask AzhwAr “Why are you calling us? Even if we have to manage our livelihood by praising others, don’t we need to do that?”, AzhwAr replies “Even if you want to truly take care of your livelihood, do you have to reduce yourself for that? can you not take care of your livelihood, without lowering your stature?”.
  • num mey … – You can toil your body or engage in craft works to manage your livelihood. embAr explains this as – would you not engage in carrying heavy loads, cutting grass etc?

When they said “But we won’t get sufficient funds to manage our livelihood! if we praise others we can get whatever we want”, AzhwAr says “Yes – if that happens [if you get the appropriate rewards]”,

  • immannulagil selvar ippOdhillai nOkkinOm – In this world which is pravAharUpENa nithyam [unlike spiritual realm which is factually eternal, this material realm is eternal due to the continuity in creation after creation], there is no SrImAn (wealthy persons) who will reward you matching your praises.
  • ippOdhu nOkkinOm – We (AzhwAr) analyzed now seeing “These people are putting their heart in praising others – is there any benefit?”; but there is no one. Another explanation – Why say “no one present now” – there was also no one previously? Since AzhwAr was not focussed on this worldly aspects [initially  he was engaged in enjoying emperumAn fully and subsequently he turned towards the suffering souls and started advising them], he is seeing them now thinking “Are they unnecessarily toiling? Is there any benefit for their efforts?”.

They say “Alright. We accept that there is no human being who is capable of rewarding us properly. But dhEvathAs (celestial beings – demigods) are different from manushyas (humans); so, we will praise our favourite dhEvathAs using these poems” and AzhwAr replies,

  • num … – With your sweet praises, if you who are in rAjasa (passionate) or thAmasa (ignorant) mode, praise respective rAjasa or thAmasa dhEvathAs, that,
  • sem min … – You praise with certain glorification in your poems; those glorification will not be applicable for them; when you say “puNdarikAksha” (lotus-eyed), it will belong to the one who lotus eyes; it will not apply to a “virUpAksha” (one who is having deformed eyes); thus, those praises will reach Sriya:pathi (lord of SrI mahAlakshmi) who is having the divine crown which reveals his supremacy over everyone else. As a result, you only get called as robbers (since you rob off the qualities of emperumAn and try to give it to others). While praising some one, you would normally say “sarvAdhika (greater than all), samastha kalyANa guNAthmaka (abode of all auspicious qualities), sarvarakshaka (protector of all and so on”; that will only apply to emperumAn who really has those qualities. emperumAn who has the divine crown with unstoppable radiant glow.
  • en thirumAlukkuch chErum – Even without your intentions, based on the nature/content of the poem, they will reach Sriya:pathi only. Alternate explanation – As said in mudhal thiruvanthAdhi 67 “oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” ((knowledge of) AthmA will only focus on SrIman nArAyaNan who is the lord of SrI mahAlakshmi), as true knowledge will only be focussed on SrIman nArAyaNan, as poems are garlands of words and since bhagavAn is indicated by all words, they will reach him only. [Words that directly mean could indicate him, but how could all words which point to chith (sentient) and achith (insentient) will indicate him?] That is – as all words indicate the combination of achith (matter/form that is visible), the jIvAthmA who controls that form and the anthAryAmi (in-dwelling super soul – bhagavAn), due to the primary importance of being the viSEshya (primary entity), the words primarily indicate him [For example – when we say goat – it indicates the body of goat (matter – achith), the AthmA inside that body which is controlling the activities of the goat and the paramAthmA who is the antharyAmi. Similarly, “table” indicates the physical form of table, the AthmA which is inside the table and the paramAthmA who is the antharyAmi. This principle applies to every form/body which is perceivable by our senses]. dhaksha smruthi “yE yajanthi …” (Whoever worships pithrus (ancestors), dhEvathAs (celestial beings), brAhmaNas with agni, it implies that they worship vishNu who is the anthAryAmi of all beings).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

rAmAnusa nURRanthAdhi – 56

Published by:

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

Full Series

<< previous (kaNdavar sindhai kavarum)

Introduction (given by maNavALa mAmunigaL)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people pointed out – even earlier when you were involved in some matter, this is how you had said; you are saying so in this matter also, isn’t it?’ – amudhanAr replies – after surrendering to emperumAnAr, my speech and mind would not know any other (worldly) matters.

Introduction (given by piLLailOkam jIyar)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people objected saying – “now you enjoyed the auspicious qualities of emperumAnAr and said this with such understanding; earlier when you had liked worldly matters, at that time too you had said similar to this (about sticking to the worldly matters), isn’t it? So since this has become your nature, your saying now of always being with emperumAnAr – can it be permanent?”,  amudhanAr addressing them, says – even if I try to engage in worldly wishes due to my bad trace of previous habits, my speech and mind are not agreeing to those things.

kOkkula mannarai mUvezhukAl oru kUr mazhuvAl
pOkkiya dhEvanaip pORRum punidhan buvanam engum
Akkiya keerththi irAmAnusanai adaindha pin en
vAkku uraiyAdhu en manam ninaiyAdhu ini maRRonRaiyE             56

Listen

Word by word meaning (given by maNavALa mAmunigaL)

mazhuvAl– Using parasu (axe)
oru – which is matchless
kUr – and sharp,
pOkkiya – (He) destructed
mUvezhukAl – as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’, twenty one times/generations,
kOkkula mannarai – of kings who are based on their being born in the kshathriya family, and not those who ruled based on their being wealthy etc.,
dhEvanai –  sarvESvaran having the glory/light of destructing the enemies;
adaindha pin – after surrendering to
irAmAnusanai – emperumAnAr
pORRum – who praises that bhagavAn after losing himself to such quality of bhagavAn winning the enemies,
punithan – (and who has) got great holy nature of making impure ones to be pure based on their conection with him,
keerththi – (and who is) having such fame
Akkiya – that is spread
buvanam engum –  all over the world
as said in ‘ippAr muzhudhum pOrththAn pugazh koNdu’,
en vAkku – my speech
uraiyAdhu – would not talk about, and
en manam – my mind
ninaiyAdhu – would not think about –
maRRonRai – other worldly matters
ini – at all times in the future.

Seeing his faculties getting affection towards emperumAnAr such that they don’t consider other worldly matters, amudhanAr is loving that, and celebrating each such faculty of his by saying individually as my speech, my mind’.

Some recite it as ‘adaindhadhaR pin vAkku uraiyAdhu, en manam ninaiyAdhu’  (and has got same meaning).

When asked – parasurAma avathAram is based on having the characteristics of emperumAn applied on a jIvAthmA that would be having ahankAram so it is not suitable for mumukshus to worship such incarnation; then why say ‘(pOkkiya dhEvanaip) pORRum punidhan’?

there is nothing wrong in those words – the words of praise is only based on emperumAnAr losing himself to such valor and help of winning the enemies, and is not worship.

AzhvArs too lost themselves to that nature of Him winning the enemies and they praised based on that only when they sang ‘mannadanga mazhu valangaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’.

vyAkyAnam

kOkkula mannarai – in thrEthA yugam, there was a (kshathriya) king named kArthavIryArjunan who was having valour, and was living without any enemies; one day he went to the place of jamadhagni muni , and without any premeditation, due to his pride as a king, had troubled that muni and returned;  parasurAma AzhvAn who is the son of that saint heard this matter, and getting very angry he himself killed that king , and  not able to contain his anger on his father getting wronged, he decided to kill all the kings of kshathriyas, and so he killed all the kings, and went for doing thapas,

and as again the kshathriya kings started ruling strongly, he saw that and again went and killed them; repeating this killing of kshathriya kings for twenty one generations, it is well known that he did all this, and he used their blood to do thila tharpaNam (using sesame seeds); by kOkkulam amudhanAr describes that parasurAman went after and killed only those kings who were born as kshathriya, and he did not disturb kings born in some other varNam.

kOkkula mannarai – those kings who were born in kshathriya family only, and not those who became kings due to their wealth who were born in some other clan.

mUvezhukAl – count of three times seven;  as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’ – that is twenty one generations (of kshathriya kings);

oru kUr mazhuvAl – Since that axe is the identity of parasurAma AzhvAn who is an incarnation based on getting the characteristics of emperumAn in a jeevAthmA (AvESa avathAram), it is unequalled, and is having sharpness for killing the kings of twenty one generations;

pOkkiya dhEvanai –  sarvESvaran having the glow that is based on destroying the enemies; these matters of performance are based on His play as part of his incarnation, and it is talking about such incarnation having such play;

parasuramaparasurAmar

pORRum – (emperumAnAr) doing mangaLASAsanam; taking refuge;

as said in ‘vinASAya cha dhushkruthAm, they lose to the quality of virtue of destroying the enemies of His devotees. and they sing praises of Him, you see!

But, in mAhAbharatham, pAncharAthram, etc., and by our preceptors (pUrvAchAryas), it is said many times and in many ways that brahmA, rudhran, arjuna, vyAsa, kAkuthsa, jAmadhagni muni, et al, are not worshippable;  is it apt to say emperumAnAr praised parasurAma AzhvAn?

Since that incarnation is based on the quality of emperumAn getting into the jeevAthmA (AvESa avathAram, unlike SrI rAma, krishNa, etc., incarnations where emperumAn himself incarnated here), it is only said here that emperumAnAr was lost to the valor of such quality due to emperumAn, and it is not said that emperumAnAr worshipped him; so there is no contradicting act here;

As said in ‘mannadanga mazhu valangkaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’, were said by ones who got non-blemished knowledge, based only on losing to such quality of nature of destroying the enemies (of His devotees).

punidhan –  One having very pure nature due to performing mangaLASAsanam, and who can make those who surrender to him become equal to him as said in ‘Athma sAmyavahathvAth’ – having such noble purity.

bhuvanam engum Akkiya keerththi – As said earlier as ‘ip pAr muzhudhum pOrththAn pugazh koNdu’ – having fame that is spread in the whole world;

adaindha pin – after reaching/surrendering

irAmAnusanai to such emperumAnAr;

here some recite as ‘adaindhadharp pin’, and there is no difference in meaning.

ini maRRonRai – at all times in the future,

en vAkku uraiyAdhu, en manam ninaiyAdhu – whereas at earlier times my speech which was spending time on meaningless words, and meaningless praising of glory (of others), after surrendering to emperumAnAr it would only praise the glories of emperumAnAr’s qualities and not praise about any other matter; whereas at earlier times my mind was thinking bad things by itself, after surrendering to emperumAnAr it would at all times be thinking about divine qualities of emperumAnAr only, and would not think about other things;

It is to be said as “thriNIkritha virinchAdhi nirankuSa vibhUthaya:  rAmAnuja padhAmbhOja samASrayaNa SAlina: “ [prArthanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet, would ignore all the worlds (of leelA vibhUthi) as a grass/dust).

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

oru kUr mazhu – Implying the greatness of the one axe, as praised by nammAzhvAr (venRi neeN mazhu [thiruvAmozhi – 6.2.10]), and thirumangai AzhvAr (venRi mA mazhu [periya thirumozhi – 5.3.1]);

maNavALa mAmunigaL explains about the types of incarnations, like that of SrI rAma, parasu rAma, kArthaveeryArjunan, in the vyAkyAnam of thathva thrayam sentence that starts with ‘vidhiSiva vyAsa jAmadhagni arjuna’, and it is also explained in the vyAkyAnam of periyAzhvAr thirumozhi 3.9.2 ‘en vil vali kaNdu’.

adaindha pin en vAkku … maRRonRaiyE – Earlier when I would hold to something, my mind would think something (else), and my speech would say something; but after surrendering to emperumAnAr it is not like that; he kept my speech and mind to be focussed on him without any distraction and he thus changed me; it happened due to the distinguished matter (emperumAnAr) being of such nature, says amudhanAr;

Relishing upon seeing his mind and speech staying put with emperumAnAr, he celebrates those faculties saying ‘my mind, my speech’, etc.

When already used the word ‘pin’ (after), was it necessary to use the word ‘ini’ (hereafter)? It is his thinking that all the time in the future would not be wasted as it did in the past;

Says ‘maRRonRai’ (other), showing his distaste for other matters;

vEdhAnthAchAryar too said that surrendering to emperumAnAr is stopping his mind from going to other places, as in ‘AvidhyAraNyAnee kuharaviharanmAmakmana: pramAdhyan mAthanka prathama nigaLam pAdhayugaLam’ (emperumAnAr’s pair of feet is the first one to arrest the mind that is roaming the forest that is the ignorance).

Also, like how the devotees of thennarangan (SrIranganAthan) leave Him and celebrate emperumAnAr, my speech would not leave emperumAnAr and talk about others (then arangan); and mind too would not think about other things – says amudhanAr.

– – – – –

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thiruvAimozhi – 3.9.5 – koLLum payanillai

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Full series >> Third Centum >> Ninth decad

Previous pAsuram

krishna-dark

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “Come and sing emperumAn who is the abode of all auspicious qualities and the bestower of all desires instead of singing those who are not doing any favours and will cause insult to those who sing their praises”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Instead of praising of others which is of no use, come and praise the great benefactor and the one gives all benedictions”.

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

koLLum payan illai kuppai kiLarththanna selvaththai
vaLLal pugazhndhu num vAymai izhakkum pulavIrgAL!
koLLak kuRaivilan vENdiRRellAm tharum kOdhil en
vaLLal maNivaNNan thannaik kavi solla vamminE

Listen

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

koLLum payan – a benefit that is acquired
illai – not there
kuppai kiLarththu anna – like digging out the waste/garbage which will only reveal faults
selvaththai – the lowly people who are having wealth
vaLLal – as greatly generous persons
pugazhndhu – praising
num vAymai – your truthfulness
izhakkum – losing
pulavIrgAL – Oh poets!
koLLa – to accept (as the object of the praise and the benefit of the praising)
kuRaivilan – complete without any limitation
vENdiRRu ellAm – whatever we prayed for
tharum – while giving
kOdhu il – being without any defect (like discriminating between the recipients or giving with an expectation in return)

(as an example for that)
en vaLLal – being the great benefactor who gave himself to me

(even if there is no such favours from him, we cannot leave him due to his being)
maNivaNNan thannai – one who is having the best form which resembles a blue gem
kavi solla – to praise
vammin – come

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

Oh poets! Don’t lose your truthfulness by praising the lowly people who are having wealth which is like digging out the waste/garbage which will only reveal faults and which has no real benefit when acquired, as greatly generous persons. Come and praise emperumAn who is completely qualified to accept all praises, who is without any defect (like discriminating between the recipients or giving with an expectation in return) while giving whatever we prayed for, who is the great benefactor who gave himself to me and who is having the best form which resembles a blue gem.

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

  • koLLum payan illaiAzhwAr says “One ventures to praise others not because they are worthy of being praised but because there is some worldly benefit; but there is no such benefit”. They are not singing their praises for the sake of it. There are only doing this because there is some reward in doing so; hence, AzhwAr starts with saying “there is no such benefit” – hearing which they may give up such praising.
  • koLLum payan illai – This is the great reward of singing their praises with great dedication, i.e., no reward – there is no reward that is worthy to be accepted. Thus, there is no benefit for you.

Though there is no benefit for self, one may perform certain acts for the well-being of others. Is there anything like that in this?

  • kuppai … – This wealth which resembles the effect of digging out the waste/garbage. That is, exposing the faults/defects/dirt which is disgraceful for those who are praised. When we dig the garbage we will end up bringing out soiled clothes etc. Not only it is disgraceful for them, it is also that which causes impurity for the ones who are singing such [false] praises.
  • vaLLal pugazhndhu – Singing them as very generous. Though such praises do nothing good to the one who is praised and have no value for others, praising him well to bring auspiciousness for him and to show that it is done purely for the sake of praising without any expectation.
  • num vAymai izhakkum – This is the reward you get. He said previously that both good aspects are not present (there is no benefit and exposes the dirt); thus, you give up your title of “vAgmi” (eloquent speaker). Alternatively – vAymai is explained as mey (truth), and since you are telling those aspects which are contrary to well-known facts, you will be called as a liar.
  • pulavIrgAL – Is this matching the stature of you who know about losing great things? I am in this unfortunate situation of instructing what is good for you; will your praises match varNASrama dharma [To acquire wealth, a person of higher standing may need to praise some one of lower standing]? As bhagavAn is the sarvaSabdhavAchyan (indicated by all words), would the words in praise indicate anyone else?

When they ask “Whoever you speak about (emperumAn), is there greater glory than whom we are praising now?”, AzhwAr says,

  • koLLak kuRaivilan – AzhwAr is explaining the opposite of what was explained previously. There is real benefit. And there is no garbage in this wealth. Whatever praises you have rendered, emperumAn is fully qualified to receive those praises; he is the abode of all auspicious qualities.
  • vENdiRRu ellAm tharum – The reward is great. Whatever you pray for – bhOga (enjoyment in this world), mOksha (ultimate enjoyment after liberation), he will bestow them. Others, when they bestow worldly enjoyment and if the recipient wants liberation, they cannot bestow that; [but, would everyone who seeks out bhOga and mOksha get them from emperumAn after surrendering unto him?] In bhagavAn‘s case, only due to incapability of the recipient, they may miss out; they will not miss out on them because bhagavAn is not able to give to them [bhagavAn is always ready and able to give]. vishNu dharmam “bhaumam manOratham svargyam svargivandhyancha yathpadham| dhadhAthi dhAyinAm nithyam apavargapradhO hari:” (bhagavAn who is liberation giver, bestows worldly pleasures, pleasures in celestial worlds and paramapadham which is desired by the residents of celestial worlds, for those who meditate upon him); vishNu dharmam “sakala pala: pradhO hi vishNu:” (vishNu who is bestower of all results).
  • kOdhil – While giving reward to some one, there will be no faults. Faults in charity/gift – giving according to time, place and recipient [discrimination], giving with the pride that “I gave”, making the recipient worry “How am I going to repay this great reward?”.

When asked, “How did you know?”, AzhwAr says,

  • en vaLLal – I am sharing my own experience [with the most generous bhagavAn].
  • maNivaNNan – His divine bodily beauty which is so attractive even if his rewards are worthless and he has no opulence. Previously, people were singing praises by being attracted to fake beauty; even if one were to sing the beauty, it is emperumAn only who deserves such praises. Just like his qualities are complete to be praised, his beauty is also complete to be praised.
  • maNivaNNan thannaik kavi solla vamminO – Come and sing the one who is of the nature which I have explained.
  • vammin – instead of hesitating, join fast.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.9.4 – ennAvadhu

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Full series >> Third Centum >> Ninth decad

Previous pAsuram

paramapadham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Instead of praising emperumAn who would give a reward which is comparable to himself to those who praise him, singing mortal humans who have limited life span will yield petty reward only”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What is the benefit of praising mortal humans instead of the superior lord of all?”.

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

ennAvadhu? eththanai nALaikkup pOdhum pulavIrgAL!
mannA manisaraip pAdip padaikkum perum poruL
minnAr maNi mudi viNNavar thAdhaiyaip pAdinAl
thannAgavE koNdu sanmam seyyAmaiyum koLLumE

Listen

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

pulavIrgAL – Oh poets (who know words and their meanings)!
mannA – impermanent (they are not even guaranteed to live until you complete your praises)
manisarai – humans
pAdi – singing their praises
padaikkum – achieve as great reward
perum poruL – of great wealth (based on your desire)
eththanai nALaikkup pOdhum – how long will they be of use?
min Ar – having great radiance
maNi mudi – one who is having precious gem studded crown
viNNavar thAdhaiyai – the supreme lord who is the cause of sustenance for nithyasUris
pAdinAl – if you sing
thannAgavE koNdu – considering you to be fully existing for him
sanmam seyyAmaiyum – eliminate birth (which leads to praising others)
koLLum – will acknowledge

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

Oh poets! How long will the great reward of great wealth which was achieved by singing the praises of impermanent humans, be of use? If you sing [praises of] the supreme lord who is the cause of sustenance for nithyasUris, who is having radiant precious gem studded crown, he will acknowledge the elimination of birth, considering you to be fully existing for him.

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

  • en Avadhu – Nothing will come out [of praising mortal beings]. Are you not praising with expectation of some benefit? But, whatever you desire will not be achieved. So, what is achieved? You will only achieve the lowly nature which was explained in previous pAsuram.
  • en Avadhu – You think that you are getting some reward; I think that you are becoming lowly;

How do you say there is no benefit? Don’t you see people singing praises and people rewarding in return for such praises?

  • eththanai nALaikkup pOdhum – It is as good as not getting anything [since the reward won’t last long]. If we analyze “the reward was forcefully acquired for the praises”. The cost of bringing people along while praising some one, the loans acquired during the time of preparing/singing the praises [until the reward was given] etc cannot be compensated by the reward.
  • pulavIrgAL – Does it match your intelligence? Should you not yourselves know “this is the nature of the poem, this is the reward – whether the poem and the reward match or not”?
  • pulavIrgAL – Ones who know the words and meanings [and their worth]!
  • mannA manisarai – Should you at least not be getting some small reward? The ones you praise should at least remain until you complete your praises. When you go to submit your praises, some one will come towards you saying as in periya thirumozhi 6.2.5 “avarE mANdAr” (that person has already died).
  • pAdip padaikkum perum poruLAzhwAr accuses them saying “Will Sriya:pathi not give you enough?”.
  • min Ar … – Those who praise him are crowned for their praises towards bhagavAn; nithyasUris who have radiant crowns which are precious gem studded. As said in rig vEdham [vishNu sUktham] “… vipanyava: …” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu). They [nithyasUris] are also the ones who provide the assembly to those who praise emperumAn and make emperumAn hear them. They are said in thiruvAimozhi 10.6.11 as “kEttArAr vAnavargaL” (the residents of paramapadham will want to hear thiruvAimozhi again and again as they are not satisfied just hearing it once).
  • viNNavar thAdhaiyaip pAdinAl – If the leader of nithyasUris is praised. If the crown is considered as an adjective for bhagavAn, it means “the crown which he adorns to reward the ones who praise him”.
  • pAdinAl – This praising itself is a reward.

Further,

  • thannAgavE  koNdu – accepting the praises for himself; Also explained as bhagavAn making the AthmA to resemble bhagavAn himself as said in SrI bhagavath gIthA 14.2 “mama sAdharmyamAgathA:” (acquire my nature), muNdaka upanishath “paramam sAmyamupaithi” (attain the supreme similarity) and periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (emperumAn will bless those who worship him to become similar to him).
  • sanmam seyyAmaiyum koLLumE – He will then eliminate the worldly birth which makes one to be submissive and to praise others. The birth in this material realm is the cause for praising worldly people. First he gives the qualities/enjoyment of nithyasUris and then only he removes the connection from this samsAram as an imprisoned prince is first crowned and then his shackles are broken and as SrI vibhIshaNAzhwAn was first crowned [even before the war] and then rAvaNa was killed.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 27 – kurangugaL malaiyai nUkka

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rama-squirrel

avathArikai (Introduction)

periya perumAL opined divinely, “as mentioned in the previous two pAsurams, even if you had not done anything good as a chEthana (sentient entity), I had taken an incarnation as SrI rAma in order to get kainkaryam (services) from animals, similar to the services carried out by ananthAzhwAn (AdhiSEshan), garudan, vishvaksEnar et al in SrIvaikuNtam. At that time, when monkeys had rendered service befitting their strength, squirrels too, with good hearts, carried out services appropriate to their strengths. It is enough if you had carried out a service similar to those”. AzhwAr responds “not even that”

Let us read the pAsauram and the meanings of words.

குரங்குகள் மலையை நூக்கக் குளித்துத் தாம் புரண்டிட்டோடித்
தரங்க நீரடைக்கலுற்ற சலமிலா அணிலம் போலேன்
மரங்கள் போல் வலிய நெஞ்சம் வஞ்சனேன் நெஞ்சு தன்னால்
அரங்கனார்க்காட் செய்யாதே அளியத்தேன் அயர்க்கின்றேனே.

kurangugaL malaiyai nUkkak kuLiththuth thAm puraNdittOdith
tharanga nIradaikkaluRRa salamilA aNilum pOlEn
marangaL poL valiya nenjam vanjanEn nenju thannAl
aranganArkkAtcheyyAdhE aLiyaththEn ayarkkinREnE

Listen

Word-by-Word Meaning

kurangugaL – monkey warriors (to carry out a little bit of kainkaryam to prove their basic nature of servitorship)
malaiyai – mountains
nUkka – pushing them
thAm – they
kuLiththu – immersing in water
puraNdittu – (after that) rolling in the sand on the shore
Odi – running
tharangam nIr – ocean frothing with waves
adaikkal uRRa – engaged in blocking
salam ilA – without deceit
aNilum pOlEn – (I am) not like the squirrels
marangaL pOl – like the trees
valiya nenjam – having hardened mind
vanjanEn – engaged in deceit
aLiyaththEn – (qualified for all services) me, having eminence
aranganArkku – to thiruvarangan (SrI ranganAthan)
nenju thannAl – wholeheartedly
AL seyyAdhE – not carrying out service
ayarkkinREnE – standing foolishly, forgetting

vyAkhyAnam (Commentary)

kurangugaL malaiyai nUkkaAzhwAr has used the plural number for monkeys and singular number for mountain to indicate that monkeys were thousands of times more than mountains and each mountain was touched and lifted by many monkeys to build a path to cross the ocean. In a school, if the teacher asks the students to fetch his cane, many students, anxious to serve the teacher, would touch the cane and bring it to the teacher. In the same way, there were fewer mountains and many monkeys. Each of the monkey warriors is capable of lifting a mountain as if it were a small stone. However, all the monkey warriors wanted to take part in the rAma kainkaryam to prove their svarUpam (carrying out kainkaryam to emperumAn is the basic nature of AthmA) and hence many monkey warriors moved one mountain. Is it possible for animals to get such a desire (to carry out kainkaryam)? Since the person who is getting the service done is the ordained Lord, and looking at the way he is standing with the bow and arrows in his hand, without any distinction between those with and without svarUpa gyAnam, even a small piece of twig would carryout kainkaryam and hence it is possible for animals to get such a desire.

malaiyai nUkka – the term nUkka indicates being pushed. Instead of saying the mountains were put in the ocean, why is AzhwAr using the term nUkka [pushed]? Each group of monkey warriors would push the mountain for some distance. Then the next group will take over the mountain from the first group and push it for some distance. Thus, the mountain was being pushed from one group to the next till it reached the ocean. In SrI rAmAyaNam yudhdha kANdam, 5.9, SrI rAma tells lakshmaNa “avagAhyArNavam svapsyE saumithrE! bhavathA vinA I kadhanchith prajvalan kAma: sa mAm suptham jalE dahEth II” (lakshmaNa! (since I am reminded of sIthA when I look at you) I am going into the waters to sleep, leaving you. The burning kAmAgni (warmth of lust) will warm me inside the ocean, only with difficulty). The monkey warriors who have been seeing the difficulty of perumAL, due to his separation from pirAtti, want to participate in this kainkaryam of blocking the ocean and this shows in the eagerness with which they were involved in the service. They wanted to reach the shore on the other side of the ocean, after blocking the ocean and that anxiety is shown in their speed.

kuLiththu . . . . . salamilA aNilum –  the opinion of AzhwAr regarding this incident is as follows: Some squirrels were witnessing the work done by monkey warriors in blocking the ocean. It appears to the squirrels that the speed of the monkeys is not sufficient in blocking the ocean. The squirrels thought “when perumAL is very anxious to retrieve pirAtti, these monkeys are blocking the ocean very slowly. Moreover, they do not have the strength to block the ocean. It is clear that they do not have sufficient manpower to fill the gaps between the mountains with sand. Only because of this, they are not carrying sand to fill the gap between the mountains”. In order to overcome this deficit, the squirrels entered the waters to wet their bodies. Then they ran to the shore and rolled in the sand to enable the sand to adhere to their bodies. Then they went over the mountains and reached the gaps between the mountains to shake their bodies so that sand would fall off their bodies to fill the gaps between mountains. By repeating these steps they helped in building the bridge across the ocean. The squirrels, keen on involving themselves in rAma kainkaryam, thought that by repeatedly wetting their bodies with water, the ocean will also start drying up soon and by bringing in sand from shore, the gap between the mountains would also get filled up this way.

thAm – Due to the anxiety to carry out kainkaryam and the resultant agitation in their minds, the squirrels did not know that by immersing in the ocean, only a few drops of water would come out and that the ocean will not dry up due to this. They also did not know that the few grains of sand carried by them would not help in filling up the gaps between the mountains.  AzhwAr uses the word “thAm” here to indicate the smallness of their bodies. Alternatively, it could be thought that the squirrels felt proud that they were able to carry out tasks which were beyond the capability of the monkeys and the word “thAm” indicates that pride.

puraNdittOdi – rolling themselves in the sand near the mountains, they thought that the sand was  not sufficient to fill the gaps between the mountains. Hence they ran some distance to enable more sand to stick to them. They did not know that by running that fast, whatever sand had originally stuck to them, would wither away. Looking at the speed with which they were running here and there, the monkey warriors stopped them to find out why they were running. The squirrels responded “we are running because we feel that perumAL should reach the northern gate of lankA by noon today for having his lunch there. You do not seem to have this speed”. Their involvement in emperumAn’s kainkaryam did not allow them to think whether they were upto the difficult task that they had undertaken.

tharanga nIr adaikkal uRRaAzhwAr is amazed that these little squirrels are trying to block the ocean  which is full of lashing waves. uRRa – the squirrels think that only they are working in blocking the ocean and that the monkeys are only carrying out a supporting role by feeding them the stones [mountains] like a female worker would carry stones at a construction site so that they [squirrels] could complete the construction like a mason.

salam ilA aNilum pOlEn – the word salam denotes the benefit obtained out of a cause. salam ilA  denotes that the squirrels are doing this as a service and do not expect any benefit out of it. While it is a fact that whatever these squirrels do cannot help even an iota in blocking the ocean, how can this be a kainkaryam? For emperumAn who is taking the service, it is enough if the person who carries out the service has purity of thought that he is not expecting anything in return (salamilA) for the service rendered. perumAL sees the anxiety in these squirrels that “the ocean should be blocked and emperumAn should reach the shore on the other side soon”. He sees the suhruth (the good thoughts) in these squirrels, without any shortcoming in them. He does not have any necessity to see if they have achieved the impossible task. The word salam could be construed to mean salanam (disturbance) and thus the word salam ilA could be taken to mean remaining steadfast in the work undertaken. These squirrels are unlike human beings who are under the control of SAsthram. They do not have any compulsion for varNASrama duties (carrying out tasks ordained by SAsthras for each varNa (class of people) and each ASrama (state such as brahmachAri – bachelor, gruhastha – married, sanyAsi – one who has renounced everything and vAnaprastha – one who has entered forest towards the end of his life). They do not even have limbs to perform kainkaryams like human beings. Yet, by immersing in water, running, rolling in the sand and carrying out kainkaryam, they show their good thoughts which I, who should be carrying out the daily ordained rituals as kainkaryam to bhagavAn, do not have, laments the AzhwAr, citing the previous pAsuram (kuLiththu mUnRanalai Ombum) and this pAsuram. emperumAn, who has no unfulfilled desire, does not expect anything other than these good thoughts from chEthanas (sentient entities). Those who think that “for the completely fulfilled emperumAn, what is it that these unfulfilled entities can do” and refrain from doing any kainkaryam, are unfortunate people. Those who think that since emperumAn is completely fulfilled, he will be satisfied even if we do an iota of kainkaryam, and thus carry out kainkaryam, without expecting any benefit are the fortunate ones. This is why AzhwAr feels that the kainkaryam carried out by squirrels is salam ilA kainkaryam and laments that he does not have even this.

marangaL poL valiya nenja vanjanEn – AzhwAr is citing trees as a simile for being without involvement in emperumAn’s matters. In pAsuram 17, he had said irumbu pOl valiya nenjam (mind as hard as iron). Why is he now talking about trees when they are weaker than iron? While iron can be beaten, drawn or shaped up to any desired object when it is put in fire, trees will get burnt and be of no use to anyone when put in fire. Hence utilising this property of trees he says that his heart is as hard as trees.

vanjanEn – while my heart [mind] is as hard as trees, I put on an act of deceit and make even you [emperumAn] to wonder whether this person is so soft like a liquid. While I do not have any involvement in your matters and am more interested in worldly pursuits, people would say “there is none like him when it comes to showing love towards emperumAn” by believing my act of deceit, hiding my real intentions. He emphasises here that his earlier statement iRai iRai urugum vaNNam (pAsuram 17, softening gradually) was also false. That was also an act of deceit.

nenju thannAl arangarkku AL seyyAdhEAzhwAr says that he did not carry out kainkaryam to emperumAn with the heart given by him, unlike the squirrels who carried out kainkaryam with good thoughts. AL seydhal is carrying out kainkaryam like a slave. While it refers to total kainkaryam with utmost devotion, can it denote a small involvement? When it is seen that emperumAn values this highly when done with good thought, this does not matter.

aLiyaththEn – just as lakshmaNa said “aham sarvam karishyAmi” (I will carry out all kainkaryam), this AthmA is expected to carry out all kainkaryam. But instead of doing continuous service without any break, the Athma vasthu (the entity called AthmA) has come to this pass…

ayarkkinREnE – I have forgotten emperumAn and am standing here, being of no use. I have not become useless because I am far removed from emperumAn or because I am not qualified to carryout servitorship to emperumAn. Just as thirumangai AzhwAr says in periya thirumozhi 6.2.2. “maRandhEn unnai munnam” (I have forgotten about you), I have become useless because I have forgotten all about emperumAn.

There is a variant in the vyAkhyAnam, “salamilA marangaL pOl” which means that a tree can be shaken with the help of an implement while my mind cannot be shaken by anything.

We shall move on to the 28th pAsuram, next.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi – 3.9.3 – ozhivonRillAdha

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

vishnu-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “What is the benefit of praising lowly human beings instead of praising emperumAn who is very distinguished and greatly benevolent?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

ozhivonRillAdha pal Uzhi thORUzhi nilAvappOm
vazhiyaith tharum nangaL vAnavar Isanai niRkap pOyk
kazhiya miga nalla vAn kavi koNdu pulavIrgAL!
izhiyak karudhi Or mAnidam pAdal ennAvadhE?

Listen

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

ozhivu onRu illAdha – without any break
pal Uzhi thORUzhi – forever (in every kalpa (day of brahmA))
nilAva – stand firm and enjoy
pOm – that goes on
vazhiyai – kainkaryam (service) which is the path
tharum – bestow
nangaL vAnavar Isanai – our lord who is served by nithyasUris
niRka – other than him
pOy – seeking outside
kazhiya – very great
miga nalla – very noble
vAn kavi koNdu – with best poems
pulavIrgAL – you who are wise!
izhiyak karudhi – wanting to lower yourself (like foolish persons)
Or mAnidam – the human race which has no specific glories
pAdal – by singing [the praises]
en Avadhu – what is the benefit?

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

Oh you who are wise! What is the benefit in seeking out others and singing [the praises] of the human race, which has no specific glories, with very great noble, best poems instead of singing our lord who is served by nithyasUris and bestows the path of performing kainkaryam (service) to him forever, without any break?

Implies that there is no benefit for the sthOthA (the one who praises), stuthya (the one who is praised) and the sthuthi (the praise itself) in doing so.

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

  • ozhivu … – Forever without break. nilAva – to live. As said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), forever being free from bondage in material realm. Though, for kainkaryam without any break, experience in paramapadham where time has no control, is explained, since AzhwAr is residing in this material world which is controlled/changed by time, he speaks about such kainkaryam in this context [of time in this material realm].
  • pOm vazhiyaith tharum – Three explanations – 1) emperumAn will give the archirAdhi gathi (path which takes one to SrIvaikuNtam) which has endless bliss and will make the AthmA think “even the joy in paramapadham cannot match the joy in this journey”; 2) alternatively, he will bestow the means through which one can attain him; the routine will involve constant engagement with bhagavAn. 3) vazhi is also explained as prApyam (goal). Bestowing the goal, means he himself becoming upAyam (means). When vazhi is explained as prApyam (goal), here it talks about natural servitude towards bhagavAn.
  • nangaL vAnavar Isanai niRka – The [joyful] result which is explained as in periyAzhwAr thirumozhi 4.5.2 “puNaikkodukkilum pOga vottAr” (nithyasUris will not let those liberated souls to return to material realm, even if some one from material realm guarantees that we will return those liberated souls to paramapadham in a few days). Two explanations  for niRka – giving up, standing. 1) giving up emperumAn who would give to those who sing his praises, think “would this be sufficient for what he has done to me?” and give more. 2) emperumAn patiently waiting for the AthmA to sing his praises thinking “he is capable of glorifying me”.
  • pOy – Seeking out to glorify something else beyond bhagavAn. When the one who is being praised hears that some one is coming to praise him, he runs away. The one who praises is also determined to get some prize from the one who is being praised; so, the one who praises too chases that person (who is to be praised) to fulfil his requirement; so, every one is going. In bhagavath vishayam (matters related to bhagavAn), as said in SrI rAmAyaNam yudhdha kANdam 17.1 “AjagAma” (he came), when one takes a step towards bhagavAn, it will be said as coming to one’s own residence from others’ residence; but in the case of others, even if one is in close proximity [from one’s own place], it will feel like an unnatural residence [which is why the word “pOy” (going) is used instead of “coming”].
  • kazhiya … – Since the one who praises adds non-existing glories about the one who is praised, it will be beyond comprehension; the person being praised will be confused thinking “Who is he really talking about? Is that really me?”; thus, the praises will not stay with the one who is praised. When a poem speaks about the glories which do not exist in a person, such poem points to the person [bhagavAn] who really has [all] such glories.
  • miga nalla – very good. vAn kavi – intense poem. As said in SrI rAmAyaNam bAla kANdam 2.48 “thadhupagatha samAsa sandhiyOgam” (joined words and compound words), having enriched words. With very beautiful, orderly poems.
  • pulavIrgAL – The ones who can differentiate between the poem and the bhagavAn who is the target of the poem. Why did you, who are wise, do this?
  • izhiyak karudhi – If one is intelligent, would one not try to improve ones stature? Is there anyone who will want to fall down from his stature very much?
  • Or mAnidam pAdal – Praising a lowly person.
  • en Avadhu – Will it fit your special intelligence? Will it lead to any benefit for them [who are ignorant humans]? Will it benefit you? Is it matching for the poem itself? What are you singing for?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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pramAthA (preceptors) – http://acharyas.koyil.org
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ఆర్తి ప్రబంధం – 3

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రభందం

<< ఆర్తి ప్రభందం – 2

emperumanar-1

ప్రస్తావన

మొదటి రెండు పాశురాలలో మణవాళ మామునులు శ్రీ రామానుజుల గొప్పతనము గూర్చి చెప్పెను. ఈ పాశురము నుండి తన మనస్సులో ఉన్న అపేక్షను తెలియ పరిచెదరు. అదియూ ఈ పాశురమున తనకు అన్ని సంబంధ బంధవ్యములు శ్రీ రామానుజులే అని వర్ణించెను. కాని దానిని పూర్తిగా సఫలము చేయుటకు ఈ భౌతీక శరీరము అడ్డుగా ఉన్నది. అందువలెన దాని విడువ వలెను. మణవాళ మామునులు ఎందుకు ఈ ఆటంకము తొలగుట లేదని విచారించుచుండెను.

పాశురం 3

తందై నఱ్ఱాయ్ తారం తనయర్ పెరున్జెల్వం
ఎన్ఱనక్కు నీయే యతిరాసా ఇంద నిలైక్కు
ఏరాద ఇవ్వుడలై ఇన్ఱేే అఱుత్తరుళప్
పారాదదు ఎన్నో పగర్

ప్రతి పద్ధార్ధం

ఎతిరాసా – ఓ యతిరాజ !!!
ఎన్ తనక్కు – నాకు
నీయే – మీరే, మీరు మాత్రమే
తన్దై – తండ్రి
నల్ తాయ్ – వాత్సల్యము చూపు తల్లి
తారమ్ – నా భార్యా
తనయర్ – నా సంతతి
పెరుమ్ శెల్వమ్ – గొప్ప ధనము
ఇన్ద – (కాని) ఈ
నిలైక్కు – పరిస్థితి (ఇంకను దీనిని భరించలేని)
ఏరాద – అనువుకాని
ఇవ్వుడలై – ఈ భౌతిక శరీరమును
పగర్ – దయ చేసి చెప్పుము
ఎన్నో – ఎందుకు
పారాదదు – (మీరు) అనుగ్రహించరు
అరుళ – ప్రసాదించరు
ఇన్ఱే – ఇప్పుడే
అఱుత్తు – ఈ భౌతిక శరీరమును విడుచుటకు

సామన్య అర్ధం

మణవాళ మామునులు,ఎందులకు ఈ భౌతిక శరీరమును తొలగించి తన వద్ద  చేర్చుకోని అనుగ్రహించుటలేదని శ్రీ రామానుజులను ప్రశ్నించుచుండెను. అది జరిగితేనే, ఈ జగమున తనకు ఉండు చింతన నిరంతరాయముగా కొనసాగు అవకాశము ఉండును. మణవాళ మామునులు శ్రీ రామానుజులను తన తండ్రిగా, తల్లిగా, భర్యగా, సంతానముగా, శాశ్వత ధనముగా మరియు ఇంకా ఎన్నో విధములుగా తలచుచుండెను. కాని ఈ భువిలోని జీవితము అనిత్యమగుటచే ఈ చింతన శాశ్వతము కాదు. అందువలన మామునులు శ్రీ రామానుజులను తన చెంత చేరి నిత్యం తన చింతనలో ఉండుటకు అడ్డుగా ఉన్నదే విషయము అని అడుగుచుండెను.

వివరణ

మణవాళ మామునులు శ్రీ రామానుజులను యతులలో అగ్రగామి అని సంభోదించెను.  “సేలేయ్ కణ్ణియరుం పెరుంజెల్వముం నన్ మక్కలుం మేలాత్తాయ్ తందైయుం  అవరే ఇనియావారే (తిరువాయ్ మొళి 5.1.8)” మరియు “త్వమేవ మాతా చ (శరణాగతి గద్యం)” అను రెండు వాక్యములను ఇక్కడ పేర్కొనెను. శ్రీ రామానుజులు శ్రీ రంగం పెరియ పెరుమాళ్ ను తన సంతానమునకు ఎప్పుడు మంచి చేయు తండ్రిగా, ఎల్లప్పుడు స్వచ్ఛమైన ప్రేమను చూపే తల్లిగాను, సుఖమును ఇచ్చే భార్యగాను, గొప్ప గుణములతో కూడిన తనయుడిగాను మరియు అన్ని సంపదలుగాను తలెచెను. ఆళవందార్ యొక్క “మాతా పితా యువతయ~: (స్తోత్ర రత్నం 5)” న నమ్మాళ్వార్లే తనకు అన్నియూ అని తలచెను. అదే విధముగా మణవాళ మామునులు రామానుజులతో వారే తనకు అన్నియుగా ఉన్నరని చెప్పెను. ఇది మామునుల ఇప్పటి పరిస్థితి. కాని ఈ చింతన నిత్యముగా ఉండుటకు తన దేహము పెద్ద ఆటంకమని తెలుసుకొనెను. మణవాళ మామునులు శ్రీ రామానుజులను తాను ఈ భౌతిక శరీరమే అవరోధమని తెలిసిన రోజే, అదే క్షణమే తన దేహమును ఎందుకు విడిచి వారి వద్ద తనను ఎందుకు చేర్చుకొనలేదని అడుగుచుండెను. అతను రామానుజులను ఈ ప్రశ్నకు సమాధానము చెప్పవలెనని ప్రార్ధించెను. ఏ విషయము వలన తనను అనుగ్రహించుటకు సంకోచిచుచునారని ప్రశ్నించెను.

ఈ పాశురమున “నఱ్ఱై” అను విశేషణమును “నల్ల + తాయ్” అని విడదీయ వచ్చును. అనగా వాత్సల్యము తో నిండిన మంచి తల్లి. “నల్ల” (మంచి) అను విశేషణము తల్లికి మాత్రమే కాక అన్నింటికీ అనగా తండ్రి, భర్య, సంతానము మరియు ధనమునకు వర్తించును. కవిత్వమున నియమములు దీనిని అనుకరించును.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-3/

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thiruvAimozhi – 3.9 – Audio

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

bhagavan-nammazhwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

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