Monthly Archives: October 2016

thiruvAimozhi – 3.7.10 – adiyArndha

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Full series >> Third Centum >> Seventh decad

Previous pAsuram

krishna-on-leaf

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr desires for the ultimate state of servitude starting with the servitude of those who are attached to the amazing aspects of vatathaLaSAyi (emperumAn lying in banyan tree leaf during total deluge), like those who desire for wealth will desire for the top most opulence.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram, Like those who desire for material wealth will desire for the position of brahmA which has the top most material wealth, AzhwAr too desires for the ultimate stage of servitude.

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

Tenth pAsuram. AzhwAr says “I am the ultimate servitor [at the bottom of the chain of servitors] of SrIvaishNavas who are won over by emperumAn‘s agatithagatanA sAmarthyam [the ability of making the impossible happen – i.e., lying down in a small banyan leaf in the causal ocean after consuming the entire world]”.

pAsuram

adiyArndha vaiyam uNdu Alilai anna vasam seyyum
padiyAdhumil kuzhavippadi endhai pirAn thanakku
adiyAr adiyAr tham adiyAr adiyAr thamakku
adiyAr adiyAr tham adiyAr adiyOngaLE

Listen

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

(by his action of measuring the world during the thrivikrama avathAram)
adi – with his divine feet
Arndha – united/merged
vaiyam – bhUmi (earth)
uNdu – consuming it (when the danger of deluge occurred)
Alilai – in a banyan leaf
anna vasam seyyum – resting (ensuring that the consumed world does not get digested)
padi yAdhum il – incomparable
kuzhavip padi – having the form of a toddler
pirAn endhai thanakku – (due to that nature) one who is master for us
adiyAr adiyAr tham adiyAr adiyAr thamakku adiyAr adiyAr tham adiyAr – to the lowest level in the descendants of those who are servitors
adiyOngaL – servitors (us).

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

emperumAn is the master for us due to the nature of having the incomparable form of a toddler and resting in a banyan leaf after consuming the bhUmi earth) which was united/merged with his divine feet (by his action of measuring the world during the thrivikrama avathAram); we are the servitors to the lowest level in the descendants of those who are servitors of such emperumAn,

Only due to the constraint in the poetry, AzhwAr stopped with seven levels of adiyAr (servitors).

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

  • adiyArndha vaiyam uNdu – To consume the world, he first measured it. He consumed that which will not even be partly enough for him. Another explanation, consumed the world which is matching the size of thiruvadi (divine feet) [this is based on pAdham meaning feet and quarter – since material realm is said to be 1 quarter in size and spiritual realm to be 3 quarters in size].
  • Al ilai anna vasam seyyum – Two explanations. 1) lying down in a banyan leaf, to match the [amount of] food consumed. 2) lying down on the right side to ensure the consumed food is not digested. Every one tries to preserve his food. thiruppallANdu 3 “kUzhAL pattu” (being attached to food) is applicable even for emperumAn.
  • padi yAdhumil kuzhavip padi – his infancy has no match; not even his infancy under yaSOdhA is a match; there [yaSOdhA’s residence], his infancy is such that “while being in the cradle, he would not know/fear that he may fall off the cradle”; but here his infancy is such that, he would not know/fear that he may fall off the leaf into the causal ocean.
  • endhai pirAn – the benefactor who won over me by manifesting such agatitha gatanA sAmarthyam [combination of contrary aspects – consuming the entire world and yet lying down as a child on the leaf].
  • adiyAr … – As said in SvEthASvathara upanishath “thamISvarANam paramam mahESvaram” (that bhagavAn is the supreme lord for those who are considered as lords here [in the material realm]”, like there is no one superior to bhagavAn in lordship, AzhwAr takes up a position where there is no one superior to him in servitude. Like one who desires for wealth would want to have more wealth than other persons of his clan, more wealth than kshathriyas [who rule huge kingdoms], then the position of indhra [being the lord of celestial world] and finally even the position of brahmA [being the lord of a whole material world containing 14 layers], AzhwAr too desires for the ultimate state of servitude. [Is he desiring for a particular level of servitude?] Even now he is not stopping [with seven level of adiyArs] due to his preference/desire; but he is stopping since the poetic meter does not allow any more words in this pAsuram. [Would it not be contrary to worldly understanding if we wanted to be servitors of the lowest of chaNdALas if they are devoted to bhagavAn?] nanjIyar said “If we manifest servitude towards vaishNavas against the worldly understanding, then we will be regarded as being faithful to nammAzhwAr‘s desire”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi Prabandham – 28

Published by:

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

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srivaishna-guruparamparai

Introduction:

maNavALa mAmunigaL celebrates the choicest blessings of SrI rAmAnuja towards him, that made him to do something that he had never paid any attention whatsoever. In his earlier life, maNavALa mAmunigaL had done all wise activities yet  he did not have the interest in going to paramapadham. Only after SrI rAmAnuja graced him and instigated the desire to reach paramapadham, he focused on ascending to paramapadham. Thus, maNavALa mAmunigaL praises this golden blessing of SrI rAmAnuja in this pAsuram.

pAsuram:

paNdu palavAriyarum pArulagOruyyap
parivudanE seydharuLum palkalaigaL thammaik
kaNdadhellAm ezhudhi avai kaRRirundhum piRarkkuk
kAdhaludan kaRpiththum kAlaththaik kazhithEn
puNdarIgai kELvanuRai ponnulagu thannil
pOga ninaivu onRuminRip poRundhi ingE irundhEn
eNdisaiyum yEththum ethirAsan aruLAle
ezhil visumbEyanRi ippOdhen manam eNNAdhE!!!

Listen


Word-by-Word Meanings:

paNdu – earlier
kAlaththaik kazhithEn – I spent my life by
kAdhaludan – lovingly
kaRpiththum – propagating/educating
piRarkku – to other people
avai kaRRirundhum – what I learned from my guru
kaNdadhellAm – (that includes) all the knowledge in the books that I saw
ezhudhi –  wrote about which I learned
palkalaigaL thammai – Those multitude of books
seydharuLum – were magnanimously given by
palavAriyarum – those gurus who have always contemplated and stood by tenets concerning the “upliftment and betterment of the soul”
parivudanE – and gave (those books) with compassion towards these chEthanas so that
pArulagOruyyap – the chEthanas (sentient beings) in this world to get uplifted (liberated from bondage).
poRundhi ingE irundhEn – I was staying happily in this vibhUthi
pOga ninaivu onRuminRi – without  having any iota of inclination to go to
ponnulagu thannil – paramapadham that is known as “nithya vibhUthi”
uRai – which is the dwelling place of
puNdarIgai kELvan – sriman nArAyaNan, who is the divine consort of periya pirAtti who is seated on a lotus flower.
ippOdhen manam eNNAdhE – (But now) my heart will not think about anything else
ezhil visumbEyanRi – except the resplendent paramapadham.
ethirAsan aruLAle – (This is due to) emperumAnAr‘s blessings.
eNdisaiyum yEththum – He is someone whose glories are being praised  by people in all eight directions

Simple Translation:

maNavALa mAmunigaL talks about how he used to spend his life earlier. He used to read the books that were given to this world by those most compassionate gurus. He systematically read them, stood by them and even preached them to those who were unaware of their esoteric purports. maNavALa mAmunigaL had no inkling or interest earlier in going to paramapdham. However, he celebrates the grace of emperumAnAr who had blessed him with the desire to go to paramapdham, the divine place of sriman nArAyaNan, HIS consorts and HIS innumerable devotees.

Explanation:

maNavALa mAmunigaL says “In my earlier days, I read a lot of books that were authored by our great pUrvAchAryas with the sole purpose of lifting the downtrodden chEthanas (those that has conscience) in this world. Though those books might have been authored by different AchAryas, all of them resonated the same thought as though it was spoken with one neck. These books were given by the AchAryas with so much compassion towards the chEthanas. I studied whatever books I could catch hold of with interest during that time.  As they say “theriththu ezhudhi (nAnmugan thiruvandhAdhi 63)”, I even learned them methodically from my gurus. Not just learning them, I even stood by what was mentioned in those books. This extended to me preaching those who had no idea of these books. I taught them the purport of these books so that they could as well learn that which will only be beneficial for the betterment of their souls. This was how I used to spend my time in those days. I never had any inclination to go to paramapadham, the place where Lord SrIman nArAyaNan resides. I was enjoying the benefits of this world and paid no heed to go to the place where the consort of the divine periya pirAtti, that is, sriman nArAyaNan (as described as “thAmaraiyAL kELvan” in mudhal thiruvandhAdhi 67) lives. I never had any dream to go to that glorious place known as “paramapadham”.

maNavALa mAmunigaL continues, “It was not until emperumAnAr showered me with his choicest blessings that kindled the interest to go to paramapadham. His blessings are definitely something that are being celebrated by people in all eight directions. How lucky am I to get his blessings. My mind does not think about anything other than going to paramapadham. This is possible due to nothing but the blessings of our one and only emperumAnAr.” This stress on emperumAnAr’s blessing as seen in the suffix “lE” in “aruLAlE” is of “thERRathu EkAram”.

Footnote: In the word “aruLAlE”, the author, piLLailOkam jIyar mentions about “thERRaththu EkAram”. It is thamizh grammar and needs a little bit of explanation.  There are two types of “EkAram” in thamizh grammar. The first one is “thERRaththu EkAram”. This signifies “urudhi” or “certainty” or “unanimousness”. Example – In thiruppAvai 1st pAsuram where AndAL nails it beautifully. In “nArAyaNanE”, AndAL uses “EkAram” to mean that only nArAyaNaN can give paRai (benefit) and no body else. This is used to mean certainty about who can give mOksham and the fact that no one else can give it. This is “thERRaththu EkAram”. The second type is “pirinilai EkAram”. This means something like “even that”. That is in this example “namakkE”, AndAL uses to mean that nArAyaNan will give paRai to people like even us. Who are we? We are the ordinary (alpa) humans who go after food and other worldly pleasures thinking that is the highest form of pleasure.  We are the dumbest and stupidest people and to even people like us (namakkE), nArAyaNan will give. This connotation is known as “piri nilai EkAram”. In the phrase “eNNAdhE”, the “thERRathu EkAram” is being used.

Translation by santhAna rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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Arththi prabandham – 27

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paramapadham

Introduction: 

In the earlier pAsuram, maNavALa mAmunigaL asked SrI rAmAnujaoLi visumbil adiyEnai oruppaduththu viraindhE”. He requested SrI rAmAnuja to expedite the process of him going to paramapadham. SrI rAmAnuja also will give maNavALa mAmunigaL as per the phrase “vAnE tharuvAn enakkAy (thiruvAimozhi 10.8.5)”, after seeing the latter’s steadfast yearning in reaching paramapadham. With paramapadham assured, maNavALa mAmunigaL tells his heart about the dos and don’ts from this point on. maNavALa mAmunigaL starts by telling his heart  to pay no attention towards the hurdles in this materialistic world. He continues to list the dos for his heart, with the undercurrent that his ascend to paramapadham, the ultimate destination, has been confirmed.

pAsuram 27

ivvulaginil ini onRum eNNAdhE nenjE
iravupagal ethirAsar emakku inimEl aruLum
avvulagai alarmagaLkOn angirukkum iruppai
adiyArgaL kuzhAngaL thamai avargaL anubhavaththai
ivvuyirum adhukku ittuppiRandhu izhandhu kidandhadhu
ennum aththai enRum adhukku idaichuvarAy kidakkum
vevvinaiyAl vandha udal vidum pozhudhai vittAl
viLaIyum inbam thannai muRRum vidAmal irundhu eNNE!

Listen


Word-by-Word Meanings:

nenjE – hey! My heart!!!
eNNAdhE – Do not think about
onRum – anything
ivvulaginil – about this world
ini – from now.
eNNE! – (Instead) think
vidAmal irundhu – incessantly
iravupagal – day and night
avvulagai – about the celestial world (paramapadham) that
ethirAsar – Sri rAmAnuja
inimEl aruLum – will bestow in future
emakku – for us
alarmagaLkOn – (think about) the omnipotent, omniscient Lord sriman nArAyaNan, who is the divine consort of periya pirAtti, who is seated on a lotus flower
irukkum iruppai – (Think about) HIS being at the divine majestic throne
angu – out there in paramapadham.
avargaL anubhavaththai – (Think about) being an object of enjoyment for
kuzhAngaL thamai – the communities of
adiyArgaL – nithyasUris.
enRum – (Think about) at all times
ennum aththai – that
ittuppiRandhu – very well deserved yet
izhandhu kidandhadhu – lost opportunity (of being an object of enjoyment to the nithyasUris)
ivvuyirum – even this soul.
adhukku idaichuvarAy kidakkum –  (Think about) those that acts as obstacle
vandha – caused by
vevvinaiyAl – cruel sins (which in turn is caused by association with the body)
udal vidum pozhudhai – (Think about) the time when the body falls
adhukku – (Think about) the enjoyment that ensues
vittAl – when the body falls
viLaiyum – which eventually causes
inbam thannai – eternal happiness
muRRum – (think about) all these aforementioned list

 Simple Translation:

maNavALa mAmunigaL asks his heart to think about the glorious time that this soul is going to have in paramapadham. He says that this was blessed by SrI rAmAnuja who had earlier inculcated the interest in going to paramapadham. maNavALa mAmunigaL tells his heart to think about paramapadham, the divine couple of Sriman nArAyaNan and periya pirAtti, THEIR devotees, the opportunity of being an object of enjoyment to the devotees, the misfortune of the soul not able to attain it now, the hurdles that prevent the soul from being served as an object of enjoyment of the devotees, the sins that acts as an obstacle, the body that was the cause of the sins, the time when the body falls for one last time, the subsequent time when it is going to be in paramapdham thereafter.

Explanation:

maNavALa mAmunigaL tells his heart “Hey! My heart! You are responsible for both, path to bondage as well as path to liberation from it (via paramapadham).” “atha dhEhAvasAnEcha thyaktha sarvEdhAsbruha:” is a saying that describes that this materialistic world is replete with things  that are to be looked with disdain. These things that are collectively called as “prakruthi prAkruthungaL” are clearly something that are to be discarded completely without any trace of it. These things that are silly, ephemeral etc., are never to be considered as things to be adopted / approved in the first place.” maNavALa mAmunigaL continues, “Hey! My heart! emperumAnAr had inculcated in me, the desire to reach paramapadham. Hence, from now, I am going to ask you to always think about the following list of things. To start with, think about the glorious celestial world, also known as “paramapdham” that emperumAnAr is going to bestow us. Think about the Lord Sriman nArAyaNan, the divine consort of periya pirAtti, and HIS majestic sitting posture in the throne there in paramapdham. periya pirAtti who looks like someone who is fragrance personified is seen seated in a lotus flower.  She is with her consort Lord sriman nArAyaNan in the divine throne as described by the phrase “ezhil malar mAdharum thAnum ivvEzhulagai inbam payakka inidhudan vIRRirundhu (thiruvAimozhi 7.10.1)”. Think about the glorious list of devotees (“adiyAr kuzhAngaLai (thiruvAimozhi 2.3.10)”, who are engaged in eternal service to the divine couple (Lord Sriman nArAyAnan and periya pirAtti). Think about the enjoyment that you will derive upon seeing them enjoy you. Think about the misfortune now of not being regarded as an object of enjoyment by those devotees, though you (the soul) is qualified for that in every sense. Think about this great loss.  Think about the hurdles that caused this great loss (of being enjoyed by the devotees) in the first place. Think about the body that is the biggest hurdle in achieving that. Think about the innumerable sins that served as the cause for the body in the first place as revealed by “pollA ozhukkum azhukkudambum (thiruvirutham 1)”. Think about the time when this body falls for one last time.  Think about the subsequent wonderful time that the soul is going to be forever once this mortal coil falls. Think about all these things day and night. These are the things that are in line with “things to think of” for the soul.  Think about these things incessantly day in and day out”. The phrase “ivvulagil ini onRum eNNAdhE” in this pAsuram is in line with what nammAzhvAr mentioned in his thiruvAimozhi pAsuram “maruL ozhi nI (thiruvAimozhi 10.6.1)”. Both talk about the significance of archAvathAram.

Translation by santhAna rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.7.9 – kulam thAngu

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

vishnu-holding-chakram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “Those who are servitors of the SrIvaishNavas who serve emperumAn seeing the divine combination of his hand and the sudharSana chakra in the hand, are our masters”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn who has the utmost purity to eliminate the defects that arise out of their birth etc; those who enjoy such emperumAn as ananyaprayOjanar (those who are without any expectation) are my lords for 3 levels [i.e., we will serve the servitors of servitors of servitors of emperumAn]”.

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

kulam thAngu sAdhigaL nAlilum kIzh izhindhu eththanai
nalam thAn ilAdha saNdALa saNdaLargaL Agilum
valam thAngu sakkaraththaNNal maNivaNNaRkALenRu uL
kalandhAr adiyAr tham adiyAr em adigaLE

Listen

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

kulam – (by anulOma vivAham (brAhmaNa man marrying khsathriya/vaiSya/SUdhra woman, kshathriya man marrying vaiSya/SUdhra woman, vaiSya man marrying SUdhra woman) and prathilOma vivAham (SUdhra man marrying vaiSya/kshathriya/brAhmaNa woman, vaiSya man marrying kshathriya/brAhmaNa woman, kshathriya man marrying brAmaNa woman)) for all clans
thAngu – being the anchor
sAdhigaL – varNams (classes)
nAlilum – in four of them
kIzh izhindhu – below them
eththanai nalam thAn ilAdha – being totally ignorant (that “we are very low by birth”)
saNdALar – chaNdALa (considering this first chaNdALa to be brAhmaNa)
saNdALargaL Agilum – those who are abandoned by (even such chaNdALa highlighted in previous word)
valam thAngu – being carried on the right side
sakkaraththu – (As said in “SaraNam pavithram” (pure refuge)) very pure/sacred [sudharSana] AzhwAn’s
aNNal – being the lord
maNi – pure like a precious gem (which will purify others who come into contact with it)
vaNNaRku – for the who is having (radiant) form
AL – (we are) SEshabhUthar (servitors)
enRu – thinking that
uL kalandhAr – united with him as ananyaprayOjanar
adiyAr tham – for their servitors
adiyAr – those who are servitors
em – for us
adigaL – lords

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

emperumAn is the lord of very pure/sacred [sudharSana] AzhwAn who is carried on the right side [by emperumAn]; he is having a (radiant) form which is pure like a precious gem (which will purify others who come into contact with it); even for those chaNdALas who are abandoned by some chaNdALas (who are considered better among them), who are totally ignorant (that “we are very low by birth”), who descended below the four varNams due to anulOma, prathilOma marriages. if they think themselves as the SEshabhUthar (servitors) of such emperumAn and unite with him as ananyaprayOjanar, those who are servitors for their servitors, are our lords.

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

  • kulam … – when we keep going below the various clans that are of krama vivAham (intra-class marriage within brAmaNa, kshathriya, vaiSya, Sudhra), anulOma vivAham (brAhmaNa man marrying khsathriya/vaiSya/SUdhra woman, kshathriya man marrying vaiSya/SUdhra woman, vaiSya man marrying SUdhra woman) and prathilOma vivAham (SUdhra man marrying vaiSya/kshathriya/brAhmaNa woman, vaiSya man marrying kshathriya/brAhmaNa woman, kshathriya man marrying brAmaNa woman) [rushyaSrunga and yayAthi are the ones who are examples for anulOma and prathilOma marriages] and are anchored by the four varNams;
  • eththanai … – Among the chaNdALa clan, there are those who don’t even have the knowledge and follow the principles of that clan, like we don’t see chaNdALas, they are not even seen by their own community and are even considered as out-caste by the chaNdALas themselves. Such lowly people.

What strength/identity they have which makes them also desirable [for AzhwAr]? AzhwAr explains further saying they have such conduct and also they have the mark of sudharSana chakra and explains it clearly to us.

  • valam thAngu sakkaram – Like periyAzhwAr said in thiruppallANdu 2vadivAy nin vala mArbinil vAzhginRa mangaiyum pallANdu” (long live SrI mahAlakshmi who resides in your divine chest) followed by “vadivAr sOdhi valaththuRaiyum sudar Azhiyum pallANdu” (long live the radiant sudharSana chakra which resides in your radiant right side), AzhwAr too said “thirumArbanai” (one who has SrI mahAlakshmi in his chest) in previous pAsuram and here he says “valam thAngu sakkaram“. For the sarvESvara who is having the divine sudharSana chakra on his right side and the invigorating blue-gem like beautiful form which is the abode for that chakra.
  • AL enRu – AzhwAr says that the servitors of those who consider “serving him with true knowledge is the goal” are my lords. Taking shelter under the one who has the best conduct (of being the servitor) is the only aspect that is required. They are even more desirable than emperumAn himself.

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
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.7.8 – nambanai

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Previous pAsuram

sita-rama-kakasura

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Those who meditate upon his SrIya:pathithvam (being the consort of SrI mahAlakshmi) which is the cause of all his opulence, along with their descendants, are worshippable to me, in all my births”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLais introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLais introduction.

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

Eighth pAsuram. AzhwAr says “My masters are those who are won over by his SrIya:pathithvam (being the consort of SrI mahAlakshmi)”.

pAsuram

nambanai gyAlam padaiththavanaith thirumArbanai
umbar ulaginil yArkkum uNarvariyAn thannaik
kumbi naragargaL EththuvarElum avar kaNdIr
em pal piRappidai thORu em thozhu kulam thAngaLE

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

nambanai – being the refuge (unconditionally)
gyAlam padaiththavanai – one who performs creation of the universe (to let others take refuge of him and enjoy him)
thirumArbanai – having SrIya:pathithvam (at all stages such as during creation, while taking refuge and while being enjoyed as the goal)
umbar ulaginil – in higher worlds (which were created by him)
yArkkum – even for the most knowledgeable persons
uNarvu aRiyAn thannai – one who is too great to be known by them
kumbi naragargaLum – even the most sinful persons who reside in kumbI naraka (a region in the hell which is gruesome)
EththuvarEl – if (they) glorify
avar thAngaL kaNdIr – those persons
em pal piRappidai thORu – in our many different births
em thozhu kulam – the clan which is the recipient of our servitude

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

emperumAn is the (unconditional) refuge; performs creation of the universe (to let others take refuge of him and enjoy him); is having SrIya:pathithvam (at all stages such as during creation, while taking refuge and while being enjoyed as the goal); is too great to be known by even the most knowledgeable persons residing in higher worlds (which were created by him); even if the most sinful persons who reside in kumbI naraka (a region in the hell which is gruesome) glorify him, the clan of such persons will be the recipient of our servitude in our many different births.

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

  • nambanai – one who is trustworthy. Even in the most difficult times, he is the refuge for the soul [Even when kAkAsura was at the receiving end from SrI rAma, kAkAsura only had to surrender to him and be protected by him in the end. Or even if one is harming the self, emperumAn is the only one who can protect]. Even for the previously identified SrIvaishNavas, their trustworthiness is based on emperumAn’s trustworthiness. Those relatives other than him are not to be trusted.  [nampiLLai goes on to explain SrI rAmAyaNam sundhara kaNdam 38.33 to explain emperumAn’s trustworthy nature – kAkAsura hurt sIthA pirAtti and SrI rAma became very angry and fired the brahmAsthram towards him which chases him everywhere]
    • sa pithrA cha – [nampiLLai explaining the essence of this SlOkam – that emperumAn is the only protector even when the individual cannot help himself.] periya thirumozhi 8.9.7 “peRRAr peRRozhindhAr” (the parents abandoned). As a doctor/neighbour would help a patient who is suffering from great disease who declared “at a particular point of time, I will be suffering the ill-effects of this great disease; I will not be conscious of myself at that time; oh my lord! please come and protect me”, [Similarly] emperumAn would help those who can’t protect themselves too.
    • sa pithrA cha – even when one is opposed to ISwaran, ISwaran himself is the protector. On seeing his offense against SrI rAma, kAkAsura’s father indhra abandoned him. “cha” (also) indicates that his mother also abandoned him. [why is mother abandoning the child after father?] As mother helps before father, if father abandons the child, she too needs to abandon. Where there is vAthsalyam (motherly affection), one will take refuge first; that is why kAkAsura approached his mother first; she (mother) stood decorating herself and ignoring her child; and he (father) too abandoned his child.
    • parithyaktha: – Seeing his action [of hurting mother sIthA], everyone said “Have we not abandoned him already? [Yes, We have]”.
    • suraiScha – even when parents abandon a child, the relatives will support him. Even if dhEvas give up, would the compassionate sages not help them?
    • sa maharshibhi: – Even those sages who are focussed on helping others abandoned him. But there is restriction on who can be shown mercy. When the parents disown their child, it is not the responsibility of the others to take care of the child. Thus,
    • thrIn lOkAn samparikramya – He went around the world many times trying to enter any open house thinking “if not the first time, at least subsequently they may show mercy and save me”; but they shut the doors as he tried to enter their houses.
    • thamEva SaraNam gatha: – He came back and fell at the divine feet of the one who fired the brahmAsthram at him as said in perumAL thirumozhi 5.1 “arisinaththAl Inra thAy agaRRidinum maRRavaL than aruL ninaindhE azhum kuzhavi” (even if the mother with great anger pushes away the child, the child will cry seeking her mercy only), except for his divine feet, there is no other refuge [in the end, SrI rAma pardons kAkAsura and lets him go after piercing one of his eyes]. In this way, sarvESvaran is the trustworthy person in all situations.

Where did we see such help from emperumAn?

  • gyAlam padaiththavanai – When the AthmA (sentient) was in achith (insentient) like state during total deluge without any help from self or others, emperumAn created the body [and bestowed it to the AthmA] which can be used to attain the purushArtham (goal).

For whose pleasure was this done?

  • thirumArbanai – For the pleasure of her (SrI mahAlakshmi). kUraththAzhwAn in his SrI sthavam 1 says “yasyA vIkshya mukham thadhingithaparAdhIna:” (emperumAn looking at the face of SrI mahAlakshmi and performs creation etc per her facial expressions).
  • umbar … – One who cannot be known even by the most knowledgeable persons in the higher worlds.
  • kumbi naragargaL … – Even if those who have entered the kumbI region of hell which is the destination of most sinful persons, recite the divine names of bhagavAn,
  • avar kaNdIr – Even if a SrIvaishNava is in the most abominable state, AzhwAr is saying that they are our goal [to be pursued], even in that state.
  • em pal piRappidai thORu em thozhu kulam thANgaLE – In our many types of births and in every moment of such births, not just those who recited the divine names, are our desired target; but even the descendants of such persons are the AchAryas (master) for our clan. Is it possible for some one to recite the divine names when they are going through so much suffering in hell? AzhwAr hopes “Even at that stage, shall they at least not scream ‘ammA! appA” (mother! father!) [since bhagavAn is the natural mother and father, that will indicate him]?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 54

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Introduction (given by maNavALa mAmunigaL)

Seeing the nature of emperumAnAr establishing the truth this way, what had happened to the state of other wrong philosophies, and what had happened to vEdhas and thiruvAimozhi? – amudhanAr explains about them in this pAsuram.

Introduction (given by piLLailOkam jIyar)

In those previous pAsurams – that emperumAnAr won over the bad philosophies, and that he brought out the true greatness of vEdhas, and that he is immersed in AzhvAr’s aruLichcheyal (dhivya prabandhams); so after that, is it not imperative to talk about what happened to those bad philosophies, vEdhas, and AzhvAr’s aruLichcheyal?  amudhanAr replies, that the other bad philosophies got destroyed right from the root, vEdham lived well in the world and is proud like ‘enakku Arum nigar illai’ (no one is equal to me), and all aruLichcheyal are growing every day for the betterment of everyone (to reach the true goal).

nAttiya neesach chamayangaL mANdana nAraNanaik
kAttiya vEdham kaLippuRRadhu then kurugai vaLLal
vAttamilA vaN thamizh maRai vAzhndhadhu maNNulagil
eettiya seelaththu irAmAnusan than iyalvu kaNdE                         54

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Word by word meaning (given by maNavALa mAmunigaL)

Involving well with lowly sentient, without seeing his own greatness or their lowliness,
maN ulagil – in the world
eettiya –  with more and more accumulated
seelaththu – greatness of interacting easily with lowly ones,
iyalvu kaNdu – seeing such nature of
irAmAnusan than emperumAnAr
like how upon seeing the sun the darkness would vanish and lotus petals would open up,
nAttiya – those that were established based on own ideas
neesam – which are lowly due to being outside of following vEdhas,
samayangaL mANdana – such philosophies died;
since it talks in the first part about the nature of worshipping, and in the second part about the nature of one worshiped,
kAttiya vEdham – such vEdham which highlighted
nAraNanaisarvESvaran who is the lord of both the worlds, as said in ‘vEdhaiScha sarvai: aham Eva vEdhya:’ ,
kaLippuRRadhu – that vEdham felt proud that there is no problem anymore for it;
then – distinguished in every which way
kurugai – one having thirunagari as his residence,
and who helped the world through his words that are outlet of his experience of emperumAn,
vaLLAl – such generous AzhvAr’s (words),
since it cannot be moved from its strong position by those who are not with vEdhas,
vAttamilA – that which is being without any blemish
and which can give everything from knowledge, up to liberation,
vaN – and having such generosity
thamizh maRai – that is the thamizh vEdham, thiruvAimozhi,
vAzhndhadhu – got the wealth of its intent being fulfilled (due to emperumAnAr).

vyAkyAnam

Starting with nAttiya neesach chamayangaL  –

maN ulagil in this world that grows ignorance;

eettiya seelaththu  without considering his greatness of getting the wealth of both the worlds, and without seeing the lowliness of the worldly people, he who in thirukkOshtiyUr without any partiality of young or old, for everyone, he gave out the meanings of charama SlOkam which he obtained with at most difficulty; and he easily interacting with and accepting ones like kongil pirAtti, and a cowherd girl in rettaith thiruppathi (dhivya dhEsam near AzhwArthirunagari), a cowherd in the forest when he visited mEl nAdu (thirunArAyaNapuram), and with others like the dumb person, and so on, and thus got more and more accumulation of his generous quality;

irAmAnusan than – such emperumAnAr’s

iyalvu kaNdu seeing his nature like winning over the people of other philosophies, and establishing the correct path of dharma,

nAttiya neesach chamayangaL mANdana – When the pAshaNdis were removing the dhivya dhESams in chOzha maNdalam areas and were establishing Saiva worshipping places, thirumangai mannan (AzhvAr) divined his incarnation and argued with them and won them and established well the dhivya dhESams and for those dhivya dhESams to be managed well;

ALavandhAr, in the assembly of chOzha king debated with those who sided with rudhran, won them, and got half the kingdom;

here, unlike that, during the time he was living here, a king who is not worth naming had tried to establish in this world by writing ‘SivAth paratharam nAsthi’, and had been malicious towards emperumAn and His devotees, and had died of worm infection in his neck as said in neesarum mANdanar’, without emperumAnAr taking any efforts but just by seeing emperumAnAr’s unparalleled greatness;

and, from kALahasthi , Saivas had come as a big group and had squatted saying that thiruvEnkatamudaiyAn  was their kandha nAyanAr (muruga, skandha), and they could not be shunned even by the king yAdhava rAyan, and so they had taken over the thirumalai (thiruppathi);  at that time, due to thiruvEnkatamudhaiyAn pursuing him, emperumAnAr divined his visit there and made them losers and they went away losing their heads, and

in mEl nAdu (mElkOte / thirunArAyaNapuram), at the time when bhaudhdhars had established themselves there and even the king there had been their disciple, and no one different could be seen there, when emperumAnAr had been there by coincidence and was present there for some time, that king had seen his greatness and had arranged the debate of those others with emperumAnAr and saw their self-imagined and disillusioned arguments, and also emperumAnAr’s good words, and got convinced and surrendered to emperumAnAr’s divine feet, and won the baudhdhars and jainars’ who were well rooted even during the time of bhAttAchAryan, and made that place to be void of those lowly philosophies ever,

– these are all well known about emperumAnAr.

nAttiya, etc., – Like the darkness dies down upon the rise of sun, seeing emperumAnAr’s greatness, without debates using references (pramANam), those which were established based on their own false ideas, and which were very hard to be removed, and which were most lowly due to not following the vEdhas – such philosophies not based on vEdhas were eradicated to the root;

nAraNanaik kAttiya vEdham kaLippuRRadhu –  as said in ‘nArAyaNa param brahma thathvam nArAyaNa: para: ,  yachcha kinchith jagadhyasmin dhruchyathE chrUyathEpivA, andhabahiScha thath sarvam vyApya nArAyaNa sthitha:’,

and starting with ‘nArAyaNAth brahma jAyathE’, with very many ways showing the supremacy of nArAyaNan, such vEdham, considering the first and second parts, in the first part shows the ways of worshipping and accompanying actions, and in the 2nd part explains the means and destiny as being the one to be worshipped – emperumAnAr established the connection of these two parts as one unified word of vEdhas, and established it AsEthu himAchalam (all over the place, from sEthu bridge in south to himalAya in north), and due to that, the vEdhas realized that there is no problem for them anymore, and so with full brightness, was proud and living happily in this world;

then kurugai vaLLal vAttam ilA vaN thamizh maRai vAzhndhadhuhaving his place of incarnation, that is thirunagari as described in ‘thiruvazhudhi nAdu enRum then kurugUr enRum [thiruvAimozhi thaniyan]’, which is the main decoration of the whole south, and which is spectacular,

due to enjoying the greatness of emperumAn and due to the overwhelming force of that experience, and so in the form of that experience, his words that he himself appreciates as ‘mozhi pattOdum kavi amudhin nugarchchi uRumO muzhudhumE [thiruvAimozhi8.10.5]’ ((would paramapadham, material pleasures, kaivalyam, etc) equal the pleasure of enjoying with other devotees, the words coming from me due to overflowing love towards emperumAn?)), he gave those prabandhams to the whole world to be fully accessible, such generous nammAzhvAr’s prabandham, which could not be shaken by those of other philosophies and those who misinterpret the vEdhas, and so the prabandhams  being without any illness,

nammazhvar_painting

and it gives the destiny of this world as said in ‘nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]’ (will live as a married one with family, and with devotion towards His devotees),

and gives the ultimate destiny of the other world as said in ‘niraniRai Ayiraththu ivai paththum veedE [thiruvAimozhi – 1.1.11]’ (enriched/complete due to the words, meanings, tunes, music, etc., coming together, these 10 pAsurams which reveal His supremacy (vidappattana – submitted) offered to the lotus feet of emperumAn. Since these 10 pAsurams lead one to mOksham, vIdE (vIdu = mOksham in thamizh) can also be taken as indicating the ultimate destiny), and ‘ivai paththum pidiththAr pidiththAr veeRRirundhu periya vAnuL nilAvuvarE [thiruvAimozhi – 6.10.11]’ (those who take in these 10 pAsurams (about thiruvEnkatam) either directly or through lineage, would firmly be in paramAkASam that is, paramapadham), and ‘avAvil anthAdhi ippaththaRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (Those who learn and pursue this anthAdhi (thamizh poetry form of starting with the ending part of previous pAsuram), would be noble even while being born in this material world) – thamizh vEdham that is thiruvAimozhi which is having such generosity,  had become bright and established for all the prapannas (SrIvaishNavas) to be able to do mangaLASAsanam (wishing, long live), as said in ‘SatakOpan thaN thamizh nUl vAzha [prathivAdhi bhayankaram aNNan’s vAzhi thirunAmam of maNavALa mAmunigaL) (~ for the well-being of SatakOpan’s enjoyable thamizh prabandham).

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

nAttiya … samayangaL mANdana – other philosophies did not have a good basis for standing; they had to be propped up by people who came up with their own ideas and explanations. emperumAnAr kept the true meanings of vEdhas as reference and so those other philosophies died.

then kurugai … vAzhndhadhu – unlike vEdhas, thiruvAimozhi does not have the blemish of others finding wrong meanings to it, and to show that, amudhanAr is saying vAttamilA maRai.

maNNulagil … iyalvu kaNdE – with his quality of interacting easily with the lowly ones and bringing them under his lordship, the lowly philosophies did not find a place in them too and those philosophies died away.

– – – – –

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thirumAlai – 21 – paNivinAl manamadhonRi

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periyaperumal-art-4

avathArikai (Introduction)

AzhwAr’s heart told him “if you cannot leave periya perumAL, you can attempt to measure his beauty and enjoy that experience” to which AzhwAr responds “oh my dear heart! your idea of measuring his beauty and knowing about him is like your ignorance and the resultant loss since time immemorial when you did not have the firmness to enjoy his beauty”. Let us first enjoy the pAsuram and its meanings.

பணிவினால் மனம தொன்றிப்  பவளவாய் அரங்கனார்க்கு
துணிவினால் வாழமாட்டாத் தொல்லை நெஞ்சே! நீ சொல்லாய்
அணியனார் செம்பொன் ஆயா அருவரை அனைய கோயில்
மணியனார் கிடந்தவாற்றை மனத்தினால் நினைக்கலாமே

paNivinAL manama dhonRip pavaLavAy aranganArkku
thuNivinAl vAzhamAttath thollai nenjE! nI sollAy
aNiyinAr sempon Aya aruvarai anaiya kOyil
maNiyinAr kidandhavARRai manaththinAl ninaikkalAmE

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Word-for-Word Meanings

pavaLa vAy – having divine mouth like coral
aranganArkku – in the matter of thiruvarangan (SrI ranganAthan)
paNivinAl – being humble
manam adhu onRi – (in matter relating to emperumAn) keeping the mind in harmony
thuNivinAl – with determination, boldness
vAzhamAttA – unable to live
thollai nenjE – since time immemorial, having lost out in bhagavath vishayam (matter relating to emperumAn), Oh my heart!
aNiyin Ar – perfectly beautiful
sem pon Aya – made of reddish gold
aru varai anaiya – like the great mEru parvatha (a mountain in the higher worlds)
kOyil – in the temple
maNiyinAr – emperumAn shining like a blue diamond
kidandha ARRai – the beauty of lying down and sleeping
manaththinAl – through the mind (or heart)
ninaikkal AmE – is it possible to measure?
nI sollAy – you please tell

vyAkhyAnam (Explanatory Notes)

paNivinAl manamadhonRi – resolving that “shall bow down to periya perumAL” redeeming the mind from worldly matters and involving deeply in this [emperumAn’s] matter. onRugai – being in harmony. All that is expected of us is to indicate the resolve to remove the mind from all other matters and involve, as per the svarUpam (true nature) in bhagavath vishayam (matter relating to bhagavAn). Since AzhwAr addresses nenjE [heart] and says manamadhu onRi [with mind in harmony], he indicates to thought here, which is the activity of heart. Even if one were to bow down to anyone other than emperumAn, one cannot say for sure that they will show compassion. They may or they may not. Even if they take pity, it may not lead to good results. In SrI rAmAyaNam yudhdha kANdam 36.11, rAvaNa says “dhvidhA bhajyEyamapyEvam na namEyam thu kasyachith I Esha mE sahajO dhOsha: svabhAvO dhurathikrama: II” – even if I were to be split into two parts, I will not bow down to anyone like this. This is my fault which has been there since birth. Is it possible to overcome one’s basic nature?

In the case of  emperumAn, it is enough if one were to change the vow that “I will not bow” It is enough if we indicate to emperumAn who, for a very long time, is engaging in creation, incarnation etc, desiring “will the chEthana (sentient entity) not involve with me” that I have changed. Even if we bow down completely to emperumAn that act is not going to yield the result. It is emperumAn’s mercy which is going to. If what the samsAri does (bowing) is not the cause for any benefit, then how did this become a cause for emperumAn’s mercy? Just as, when a person raises his arm to hit another person, even if he does not hit him, the other person will remember for his life this act of the first mentioned person which had disgraced him. In the same way, when we bow to emperumAn, he remembers this act of the samsAri. ALavandhAr says in sthOthra rathnam 28 “thvadhanghri muthdhisya kadhApi kEnachith yathAthathA vA’pi sakruth kruthOnjali: I thadhaiva mushNAthyaSubhAnya SEshatha: SubhAni pushNAthi na jAthu hIyathE II” – if someone had at some point of time, in some way carried out anjali [folding the palms together as a mark of obeisance] towards you, his sins are removed at that time itself. The benefits grow multifold; they never reduce. In mahAbhAratham SAnthi parvam 46.163, the same meaning is conveyed “EkO’pi krishNE sukrutha: praNAmO dhaSASvamEdha avabhruthEna thulya:? I dhaSASvamEdhI punarEthi janma krishNapraNAmO na punarpbhavAya II” – can the benefit of carrying out a salutation to krishNa be compared to the benefit of carrying out ten aSvamEdha? [an aSvamEdha was a practice in olden days when a king, to prove his superiority would let his horse wander all over the place and if anyone holds the horse, the king will defeat that person and establish his rule in that place] (It should not be done, because) the one who carries out ten aSvamEdha is born again in this samsAram while there is no janma (birth) for the one who has worshipped krishNa. gAruda purANam 11.26 says “anjali: paramA mudhrA kshipram dhEvaprasAdhinI” – anjali, which makes bhagavAn very happy , is a superior identification [to show one’s humility]. Thus emperumAn is pleased with the chEthana and shows mercy on him.

pavaLavAy aranganArkku – if emperumAn gets someone who shows the initial signs of involvement with him, he comforts that person for all the loss that he had suffered all these days with his coral-like mouth. aranganArkku – “when he comes near me with involvement, I should not be too far away from him” and hence he stays permanently close-by at thiruvarangam.

thuNivinAl vAzhamAtta – it is his supreme form that creates humility in the chEthana as well as determination and stimulates him to enjoy the experience

pavaLavAy aranganArkku manamadhonRi thuNivinAl vAzhamAtta – the chEthana did not have the determination to enjoy emperumAn all along. It is only determination that is required now to enjoy. mahAbhAratham SAnthi parvam 324.47 says “vyavasAyAdhruthE brahman! nAsAdhayAthi thath param” – Oh brAmaNa! He will not attain that paravasthu (bhagavAn) if he does not have mental strength – janaka, who was clear in the path to attain emperumAn told his AchAryan vEdhavyAsa that it is only determination which is the unblemished means to attain brahmam [supreme entity].

thollai nenjE – looking at his heart, the AzhwAr says “it is only due to a lack of determination that you have lost out all along to enjoy in this matter”

nI sollAy – you can now very well say that it is due to ignorance that you had lost enjoying this, all along and now you can enjoy bhagavath vishayam (emperumAn related matters). He is hinting that this is also due to ignorance.

aNiyinAr semponAya aruvaraiyanaiya kOyil mahA mEru parvatham (the great mEru mountain) is referred to as one that is beautiful and made of reddish gold. The temple in thiruvarangam is very much like that mEru. Since this temple is like an ornament to samsAram, the term aNiyinAr will suit well. Since it looks very much like reddish golden colour, semponAya will also suit it. Since it is stable like a mountain and is the basis for the entire world, the term aruvaraiyanaiya will also suit.

maNiyanAr kidhandhavARRai – if that mEru mountain were to be pierced in the centre, and it puffs up all around, and a blue gem were to be found in the centre, it would be like periya perumAL lying in a sleeping posture under the turret of Srirangam kOyil.

kidandhavARRai manaththinAL ninaikkalAmE – looking at the beauty of his sleeping posture, is it possible to esimate his beauty with one’s heart? It may be possible to even estimate his svarUpam (basic nature) and his auspicious qualities but it is not possible to put an estimate to his physical beauty, is AzhwAr’s opinion. If it is possible to think of something other than through the mind, it may be possible to measure his beauty. [in other words, it is impossible to measure his beauty].

We shall now take up the 22nd pAsuram.

adiyEn krishNa ramanuja dasan

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యతిరాజ వింశతి – 20

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యతిరాజ వింశతి

<< శ్లోకము 19

విజ్ఞాపనం యదిదమద్య తు మామకీనం అంగీకురుష్వ యతిరాజ!దయాంబురాశే |
అజ్ఞోsయమాత్మ గుణలేశ వివర్జితశ్చ్ తస్మాదనన్య శరణో భవతీతిమత్వా ||

ప్రతి పదార్థము:

దయాంబురాశే! = పరధుఃఖమును చూసి సహించలేని దయా సముద్రుడా

యతిరాజ! = ఓ యతిరాజా!

అద్య = ఇప్పుడు

మామకీనం = ‘వాచా యతీంద్ర(3)అని మొదలైన మూడవ శ్లోకము నుండి 19వ శ్లోకము వరకు ఏవైతే విన్నవించారో

యద్ విజ్ఞాపనం = ఆ విజ్ఞాపనలన్నీ

ఇదం = వాటిని

అజ్ఞాన అయం = అజ్ఞానుడైన

ఆత్మ గుణలేశ వివర్జితశ్చ = మనో నిగ్రహము, ఇంద్రియ నిగ్రహము వఒటి  ఆత్మ గుణములు కొంచేము కూడా లేని వాడను

తస్మాద్ = అందు వలన

అనన్య శరణః భవతి = మనము తప్ప వేరొక ఉపాయము లేని వాడు

ఇతిమత్వా = అని

అంగీకురుష్వ = అనిగ్రహించ ప్రార్థన

భావము:

యతిరాజులు తప్ప మరొక ఉపాయము లేకపోవుటయే ఇప్పటి వరకు తాము చేసిన విన్నపములను స్వీకరించటానికి కారణము , అని అనన్య శరణత్వమును చెప్పి ఈ యతిరాజ వింశతిని సంపూర్ణము చేస్తున్నారు. ఈ శ్లోకములో ‘ దయాంబురాశే! ‘ అని సంబోధించటము చేత యతిరాజుల దయకు కారణములేవీ అవసరము లేదు , అది నిర్హేతుకము, నిత్యము అని స్పష్టము చేసారు.  ‘ దయైక సింధోః  ‘(6), ‘ రామానుజార్య కరుణావ తు ‘ (14), యతీంద్ర కరుణావ తు ‘ (15), భవద్దయయా ‘(16), కరుణా పరిణామ ‘(19),’ దయాంబురాశే! ‘(20)  అని పలు సందర్భములలో పలు మార్లు ప్రస్తావించటము చేత కృపామాత్ర ప్రసన్నా చార్యులని చెప్పబడినది.

ఈ యతిరాజ వింశతినిలొని మొదటి శ్లోకములో ‘శ్రీ మాధవాంఘ్రి జలజద్వయ నిత్యసేవా ప్రేమా విలాశ పరాంకుశ పాదభక్తం !’ అనటము రామానుజ నూత్తందాదిలోని  మొదటి పాశురములో ‘పూమన్ను మాదు పొరుందియ మార్బన్ పుగళ్ పామన్ను మాఱన్ అడి పణిందుయ్దవన్…………ఇరామానుసన్ ‘ జ్ఞప్తికి వస్తున్నది. అలాగే 19వ శ్లోకములో ‘ శ్రీమన్! యతీంద్ర తవ దివ్యపదాబ్జ సేవాం వివర్థయ ….నాధా! ‘  అనటము , రామానుజ నూత్తందాదిలోని ముగింపుకు ముందున్న 107వ పాశురములో ‘ ఇరామానుసా ! ఉన్ తొండర్కే అన్బుత్తురిక్కుంపడి ఎన్నై ఆక్కి అంగాడ్పడుత్తు ‘ జ్ఞప్తికి వస్తున్నది.

కావూన యతిరాజులు రామానుజ నూత్తందాదిని స్వయముగా విని ఆనందించినట్ళు ఈ యతిరాజవింశతిని కూడామనము పాదగా విని ఆనందిస్తారనటములో సందేహము లేదు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-20/

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

యతిరాజ వింశతి – 19

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యతిరాజ వింశతి

<< శ్లోకము 18

శ్రీమన్యతీంద్ర! తవ దివ్యపదాబ్జసేవాం శ్రీశైలనాథకరుణాపరిణామదత్తాం |
తామన్వహం మమ వివర్ధయ నాథ! తస్యాః కామం విరుద్దమఖిలంచనివర్తయ త్వం ||

 

ప్రతి పదార్థము:

శ్రీమన్యతీంద్ర! = తమ అచార్యులకు, శిష్యులకు మోక్షమునివ్వగల గొప్ప సంపద కలిగియున్న ఓ యతీంద్రా!

త్వం = తమరి

మే = దాసుడికి

శ్రీశైలనాథకరుణాపరిణామదత్తాం = తమరి ఆచార్యులైన శ్రీశైలనాథులనబడే తిరుమలై ఆండాన్ (తిరువాయి మొళి పిళ్ళై)చే కృపతో ఇవ్వబడిన

తాం = ఉన్నతమైన

తవ దివ్యపదాబ్జసేవాం = తమరి శ్రీపాదములకు చేయు కైంకర్యమును

అన్వహం = నిరంతరము

వివర్ధయ = విశేషముగా కొనసాగునట్లు అనుగ్రహించాలి (తమరి దాస పరంపరలోని ఆఖరి వారి వరకు ఆ కైంకర్యమును చేయుటకు అనుగ్రహించాలి )

నాథ = స్వామి అయిన యతిరాజా

తస్యాః = దాస్యము చేయుటకు

విరుద్దం = విరుద్దముగా ఉన్న

అఖిలం = సమస్త అడ్డంకులను

కామం నివర్తయ = అడుగంట పోగొట్టి అనుగ్రహించాలి

 

భావము:

కిందటి శ్లోకాలైన ‘వాచా యతీంద్ర!(3), నిత్యం యతీంద్ర!(4) లలో చెప్పినట్లుగానే యతిరాజులకు, వారి దాసవర్గానికి కైంకర్యము చేయుటకు అనుగ్రహించమని ఇక్కడ ప్రార్థన చేస్తున్నారు.’ సేవాం వరత్తయ ‘ అన్న ప్రయోగముతో యతిరాజులకు చేయు కైంకర్య ప్రాప్తిని,’ వరత్తయ ‘అన్న పదములోని ‘ వి ‘అనే ఉపసర్గ వలన యతిరాజుల దాసవర్గానికి చేయు కైంకర్య ప్రాప్తిని ప్రార్థిస్తున్నారు. అర్థాత్ తమ కైంకర్యమును యతిరాజులే పొందుట వలన వారే ప్రాప్యులు ,ఆ కైంకర్య విరోధిని నివర్తించటము వలన వారే ప్రాపకులు అవుతున్నారు. ఇహ లోక, పర లోక సుఖానుభవము , అత్మానుభవమైన కైవల్యము, యతిరాజుల తృప్తి కోసము కాక తమ తృప్తి కోసము చేసే భగవద్కైంకర్యము మొదలైనవి యతిరాజుల  కైంకర్య విరోధులు అని గ్రహించాలి.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-19/

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 – 18

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యతిరాజ వింశతి

<< శ్లోకము 17

కాలత్రయేsపి కరణత్రయనిర్మితాతిపాపక్షయస్య శరణం భగవత్క్షమైవ |
సా చ త్వయైవ కమలారమణౌsథ్రితా యత్ క్షేమస్య ఏవ హి యతీంద్ర! భవచ్చితానాం ||

ప్రతి పదార్థం:

యతీంద్ర = ఓ యతీంద్రా

కాలత్రయేsపి = భూత భ్విష్యత్ వర్తమానాలనే మూడు కాలాలలో

కరణత్రయనిర్మిత = మనోవాకాయ కర్మణా

అతిపాపక్షయస్య =  మహా ఘోర పాపములు చేసిన జీవాత్మలకు( సకల పాపములను భరించు పరమాత్మకే భరింప సక్యము కాని మహా ఘోర పాపములు)

శరణం = పాపములను పోగొట్టు ఉపాయమైన

భగవత్క్షమైవ = దోషములను పరిహరించుటయే గుణములైన భగవంతుడి గొప్పదనమే అయినా

త్వయయ ఏవ = ఆ భగవంతుడినే వశపరచుకున్నా తమరి వలన మాత్రమే

కమలారమణే = దయా స్వరూపుడైన భగవంతుడిలో దయాది గుణములకు రాణీంపు కలుగజేయు శ్రిరంగనాచ్చియార్ పతి అయిన శ్రిరంగనాధుల వద్ద

అర్థ్రితా ఇతి యత్ = ప్రార్థించినది ఏదీనా ఉందా

స ఏవ = ఆ ప్రార్థనయే (శరణాగతి గద్యములో)

భవచ్చరితానాం = (తమ అభిమానమునకు) తమరిచే స్వీకరింపబడిన దాసులకు

క్షేమః హి = ఉత్తారకము కదా

భావము:

కిందటి శ్లోకములో శ్రీరంగనాధులు యతిరాజులకు వశపడియున్నారని చెప్పి , ఈ శ్లోకములో ఆ  శ్రీరంగనాధులను దాసుడి పాపాలను తొలగించవలసినదిగా కొత్తగా ప్రార్థించనవసరము లేదు.  శరణాగతి గద్యములో  ‘ మనోవాక్కాయైః ‘  ప్రారంభమయ్యే చూర్ణికలో , ‘ కృతాన్ క్రియమాణాన్ కరిష్యమాణాం చ సర్వాన్ అశేషతః క్షమస్వ  ‘  ( గతములో చేసినవి,  ఇప్పుడు చేస్తున్నవి, ఇక ముందు చేయబోయేవి అయిన సకల విధ అపచారములను నిశ్శేషముగా తొలగించి అనుగ్రహించాలి ) అని దాసుల పాపములను పోగొట్టుటకు  ప్రార్థించియే వున్నారు.  ఆ ప్రార్థనయే దాసులను ఉజ్జీవింప గలదు కదా!

శరణాగతి గద్యములో తమకు సంబంధించిన వారి పాపాలను సహించమని భగవంతుడిని  ప్రార్థించినట్లు స్పష్టముగా కనపడకున్నను “ఇమైయోర్ తలైవా!ఇన్నిన్న నీర్మై ఇని యామురామై ,అడియేన్ సెయ్యుం విణ్ణప్పం కేట్టరుళాయ్ ” (దేవాది దేవా!  ఇక మామీద నీ దయ ఎప్పటికీ లేకుండా పోకూడదు,ఇది దాసుడు చేయు విన్నపము)  అని అన్న నమ్మాళ్వార్ల శ్రీపాదములను నమ్ముకున్న వారు కావున రామానుజులు కూడా అలాగే ప్రార్థించినట్లు గ్రహించాలి. వాస్తవముగా ఇతరుల ధుఃఖమును చూచి సహించలేని వారు కాబట్టే తిరుకోట్టియుర్ నంబి 18 సార్లు తిప్పించి ఆఖరికి కృప చేసిన ద్వయమంత్రార్థమును కోరికగల వారందరికీ ఉపదేశించి ‘ ఉడయవర్ (ఉభయ విభూతి మంతుడు),కృపా మాత్ర ప్రసన్నాచార్యులు ‘ ఆయినారు. రామానుజులు తమ సంబంధీకుల పాపములను కూడా పోగొట్టమని అడిగినట్లుగా స్పష్టమవుతున్నదని భావించే శేషస్స ఏవహి యతీంద్ర!-భవచ్చరితానాం.”(తమరి ప్రార్థనయే తమరి దాసుల ఉజ్జీవనానికి వర్తిస్తుంది.)అని మామున్లే చెప్పినట్లు గ్రహించవచ్చు. గద్య వాఖ్యములో మమ(అపచారాన్)అని లేనందున,అందరి పాపములను సహించ గలరని ప్రార్థించినట్లు అర్థము చేసుకోవచ్చు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-18/

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