Monthly Archives: November 2016

thiruvAimozhi – 4.2.1 – bAlanAy EzhulaguNdu

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Full series >> Fourth Centum >> Second decad

krishna-on-leaf

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – parAnkuSa nAyaki‘s mother is agonised that her daughter desires to immediately get the thiruththuzhAy (thuLasi) which is decorating the divine feet of sarvESvaran who is in the form of vata thaLa SAyi (one who is resting on the banyan leaf).

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

bAlanAy EzhulaguNdu parivinRi
Alilai anna vasam seyyum aNNalAr
thAL iNai mElaNi thaNNanthuzhAy enRE
mAlumAl valvinaiyEn mada valliyE

Listen

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

bAlanAy – having a very infant-like form
Ezh ulagu – all worlds
uNdu – consumed

(aththAl – as a result of that)
parivu inRi – without any discomfort
Al ilai – on a tender banyan leaf
anna vasam seyyum – resting after consumption of [heavy] food
aNNalAr – the lord’s
thAL iNai mEl – on the two divine feet
aNi – decorated (by the nithyasUris who were captivated by this act of emperumAn)
thaN – cool
am – having freshness
thuzhAy – (desiring to get the) thiruththuzhAy (thuLasi)
enRE – only that
mAlum – bewildered without realising (that the incident happened way back in time and she cannot get the thuLasi from that time)
valvinaiyEn – for me who has the sins to witness such agony [of my daughter]
madam – exhaustion due to not giving up on the desire
valli – she [my daughter] who resembles a creeper which needs support

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

sarvESvaran, having a very infant-like form, is resting on a tender banyan leaf after consuming all the worlds (without any discomfort after consuming such heavy food); his two divine feet are decorated with cool fresh thuLasi; my daughter desires to get that thuLasi only, remains bewildered without realising (that the incident happened way back in time and she cannot get the thuLasi from that time) and is exhausted due to not giving up on the desire, resembles a creeper which needs support; I have the sins to witness such agony [of my daughter].

She (parAnkuSa nAyaki) is confident that nothing is impossible for sarvESvaran who is able to complete impossible tasks [like resting on a banyan leaf after consuming the worlds]. Some people say it as “kAliNai mElaNi thaNNanthuzhAy” (same meaning as thALiNai …) too.

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

  • bAlanAy – My daughter won’t be as worried, if emperumAn consumed the worlds and rested on the banyan leaf, after becoming a youth [but since he is a toddler, she is worried]; I can console her, if he is at least grown up saying “at this particular age, he has the duty to protect the worlds when they are in danger”.
  • Ay – As said in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (SrI rAma – I consider myself as a human only), other than his toddler state, his previous [supreme] states are not visible; it is said as in thiruvAimozhi 3.10.10padiyAdhumil kuzhavippadi” (incomparable toddle form); having pure infancy.
  • EzhulaguNdu – His age is such that, without thinking whether something will digest or not, [toddlers] will pick up something they can lay their hands on and put in their mouth. [Does eating of a toddler count as protecting?] Since it is the act of the protector, it ends up being an act of protection. If empersumAn performs an act which is acceptable, she too will desire for reasonable aspects [Since emperumAn performed an impossible task, parAnkuSa nAyaki too desires now for the impossible aspect of getting the thuLasi from that time].
  • EzhulaguNdu – When there is a danger, he does not discriminate and consumes all the worlds and protects them.
  • parivu inRi – without any discomfort; when placing the worlds in his stomach, he does not have any discomfort.
  • Alilai – on a banyan leaf; the pure leaf given by a banyan tree.
  • anna vasam seyyum – Instead of having control over self, he became overwhelmed by food which is explained in thatiththirIya upanishath “aham annam” (I am the enjoyed). He reclined on his right side, to preserve what he consumed instead of digesting them.
  • aNNalAr – Like emperumAn’s nature is to carefully protect everyone even when he is a toddler, she remembers his lordship even when she is bewildered/unconscious.
  • aNNalAr – He is the sarvarakshaka (protector of all) and sarva swAmy (lord of all). She [parAnkuSa nAyaki] is asking “Since you are the protector of all, is there any trouble for you to fulfil the desire of helpless me [to attain you]?”.
  • aNNalAr thALiNai – SEsha bhUtha (servitor) will naturally hold on to the divine feet of SEshi (lord).
  • thALiNai mEl aNi thaN am thuzhAy – She first offered thiruththuzhAy (also explained as – she offered thiruththuzhAy (thuLasi) at his divine feet) which resulted in such desire [of desiring to have that  thuLasi]. As a brAhmaNa would constantly recite vEdham even if he becomes mad, she will repeat the same thing which she previously learned/said as in thiruvAimozhi 2.1.2thAL patta thaN thuzhAy dhAmam kAmuRRAyE” (you have the great desire to have the thuLasi which was crushed by the divine feet of emperumAn).
  • thuzhAy enRE – She will constantly repeat the same thing. Even if I told her “Oh poor thing! It is impossible. The incident happened in the past [and we cannot get the thuLasi from that past incident now]”, she will not hear.
  • mAlum – becomes bewildered. She is not just blabbering these words, even inside her she has become very weak/bewildered. When some one thinks that the rays of a shining gem is fire, should that also burn him [when touched]? [When she realized that it is difficult to get the thuLasi from the past, should she also become bewildered?].
  • valvinaiyEn – For her [parAnkuSa nAyaki], who is bewildered/unconscious, there is no agony, but for me who is well aware of the situation, there is agony due to my own sins.
  • mada valliyE – [two meanings] stubborn, humble. Her age is such that, she should be supported by bhagavAn like a creeper is supported by a stick.
  • valli – She is in the state as said in SrI rAmAyaNam ayOdhyA kANdam 119.36 “pathi samyOga sulabham vaya:” (janaka, the father of sIthA, drowned in an ocean of sorrow thinking about his daughter ready to be married [and yet not finding the right groom for her]).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 30

Translation by santhAna rAmAnuja dhAsan

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thirumAlai – 37 – theLivilAk kalangal nIr

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

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periyaperumal-art-2

avathArikai (introduction)

Despite AzhwAr calling out [as seen in the previous pAsuram] to periya perumAL, since periya perumAL is not saying “do not worry” with sympathy, AzhwAr feels distressed. “Is he keeping quiet because he thinks that someone else will help me, other than himself? Is he thinking that I am after some other goal in samsAram (materialistic realm)? If he says ‘he is my little fellow’, I will be able to escape from all the troubles. His divine heart has become so hardened that he is not saying even this, and he is sleeping” laments the AzhwAr.

Let us go through the pAsuram and its meanings.

theLivilAk kalangal nIr sUzh thiruvarangaththuL Ongum
oLiyuLAr thAmE anRE thandhaiyum thAyum AvAr
eLiyadhOr aruLum anRE en thiRaththu empirAnAr
aLiyan nam paiyal ennAr ammavO! kodiayvARE

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Word-by-word Meaning

theLivu ilA – without being clear
kalangal – being muddled
nIr sUzh – surrounded by kAvEri
thiruvarangaththuL – inside the temple
Ongum – being resplendent
oLi uLAr thAmE anRE – isn’t he the radiant periya perumAL himself
thandhaiyum thAyum AvAr – is father and mother (to us)
en thiRaththu – in my matter (to be carried out)
eLiyadhu Or aruLum anRE – to glance at me with comforting eyes
em pirAnAr – one who does favours to me
nam paiyal aLiyan ennAr – he does not say (a word) “our little fellow is worthy of my grace”
amma O kodiyavARE – Oh! (his heart) is so hardened

vyAkhyAnam (commentary)

theLivilAk kalangal – if the flow of water in kAvEri eases a bit, there would be opportunity for it to become clear. But since there is more and more flood, it remains muddled constantly. This AzhwAr is also, like kAvEri, always agitated. Before attaining emperumAn he will be worried that “I have not attained him”. Once he attains emperumAn, he will be agitated because of his love for him. This river too, when it flows from the west towards the temple, will be agitated because of expectation of seeing periya perumAL and when it leaves the temple and flows towards the east it will be agitated because it is going away from him. Hence it is clear that without any distinction between chEthana (AzhwAr) and achEthana (river) entities, even those who walk near the temple would feel agitated.

nIr sUzh – Just as nammAzhwAr says in thiruvAimozhi 10.10.10 “adhanil periya en avAvarach chUzhndhAy”, periya perumAL envelops the AzhwArs with his love. In the same way, kAvEri also envelops periya perumAL because of her love for him. It is pertinent, here, to think of parASara bhattar’s SrIrangarAja sthavam 1.21 “dhugdhAbdhir janakO jananyahamiyam SrIrEva puthri vA SrIrangESvara Ethadharhamiha kim kuryAmithvAkulA I sanjachchAmara chandhra chandhana mahAmANikya mukthOthkarAn kAvErI lahareekarairvidhadhathI paryEthi sA sEvyathAm II” (kAvEri wonders “kshIrsAgara is the father; I (his wife) am the mother; this SrIranganAyaki is the daughter; SrIranganAthan is the son-in-law. What will I carry as wealth befitting them?”. It appears that she then carries bright chAmaram (whisk made out of yak tail, used as fan for emperumAn), pachchaikkaRpUram (medicated camphor used as a flavouring agent in foods), sandalwood trees, great gems, pearls etc in heaps towards you. You [emperumAn] should have a bath in that kAvEri). In the world, we see people offering gifts based on the status of the bride, bridegroom and the bride’s parents. At SrIrangam, which is the place where SrIranganAyaki wedded SrIranganAthan, the bride is the goddess of wealth, SrIdhEvi herself. The bridegroom is azhagiya maNavALan (the beautiful groom) who is superior to everyone else and the paramAthmA. The bride’s father is the repository of all gems, thiruppARkadalarasan [khIrsAgar, the king of all oceans] and the bride’s mother is his consort, the one who is more sacred than even gangA (ganges), kAvEri. When everything about this is so supreme, how to carry gifts to them, wonders kAvEri and carries all the items mentioned earlier, and comes like an elephant in exultation, exclaims bhattar.

thiruvarangaththuL ONgum oLiyuLAr – just as it is difficult to remove the floods in kAvEri, see the river bed and enter it, it is equally difficult to remove the resplendent radiance of periya perumAL, enter the space and admire the beauty of his divine form, which is the repository of his radiance. thiruvarangaththil Ongum oLi – after he entered thiruvarangam (SrIrangam), even the brightness in paramapadham got reduced, like light during daytime. The resplendent radiance at SrIrangam helps the lowly samsAris like light during night-time. Ongum oLi – emperumAn, standing amidst nithyasUris, is like a sun amidst other suns. But standing amidst samsAris, who suffer from the sorrows of samsAram, and protecting them, the radiance also acquires dominance.

oLiyuLAr thAmE anRE thandhaiyum thAyum AvAr – subAlOpanishath 16 says “mAthA pithA bhrAthA nivAsaS SaraNam suhruth gathir nArAyaNa:” (nArAyaNa is mother, he is father, he is brother, he is the dwelling place, he is the means for attaining mOksha (liberation), he is friend, he is the one attained in mOksha). AzhwAr says that for him it is not the paramapadhanAthan, who is common to all; it is not vyUha or vibhava form of perumAL who is common to a few people only; it is not other archAvathAra vigrahas (forms) common for other AzhwArs; it is only periya perumAL who is his father and mother. This is the meaning for using the term thAmE (he himself) to the exclusivity of everyone else. AzhwAr wonders whether periya  perumAL, who is everything to him, is thinking that AzhwAr has someone else (other than himself) as his relative and hence is keeping quiet. It is pertinent here to think of mahAbhAratham vana parvam 192.56 SlOkam “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava: I gachchadhvamEnam SaraNam SaraNyam purusharshabhA:II” (Oh great purushas! Only lakshminAthan is the father and mother for all worlds. Surrender to him, who is fit to be surrendered to). The story behind this SlOka is as follows: During the time that dharmaputhra (yudhishtra) was carrying out vanavAsa (living in forest) with his family, krishNa and his consort sathyabhAma came there. On hearing this, parASara maharishi and other rishis convened an assembly under the leadership of mArkaNdEya maharishi. dharmaputhra asked the assembly “I always go in the path of righteousness, yet I suffer like this. dhuryOdhana always goes in the path of evil, yet he is always happy. Please tell me, what is the reason for this and what is the remedy for this?”. Each rishi gave a remedy for this. Finally, their head, mArkaNdEya maharishi considered all their opinions as pUrvapaksha (first objection to an assertion in any discussion) and recited this SlOka as his sidhdhAntha (demonstrated conclusion of an argument). Either for suffering in sadness or enjoying in happiness, it is not the path chosen by dharmaputhra or dhuryOdhana which is the cause. It is because of this that the remedies offered by other rishis here, for dharmaputhra to come out of his troubles, will not stand scrutiny. Surrendering to mAdhava (bhagavAn), who is the natural relative to all and who is the natural means for attaining him, is the reason for real happiness. Instead of holding on to him, if someone holds on to other means, it will only lead to vicious circle in samsAram, and thus to sadness, like following the path of evil. The considered opinion here is that only SrIman nArAyaNa, who is a mother, father, everything, to all, is the refuge. Once when his brother SrIrAma bhattar fell ill, parASara bhattar recited this SlOka and divined its meaning too. thandhaiyum thAyum AvAr – it is only periya perumAL who will do nice things like a mother and good things like a father.

eLiyadhOr aruLum anRE en thiRaththu – unlike the cowherds, there is no need to carry out difficult tasks like lifting a mountain, to protect me. Are you thinking that I am asking for something other than yourself and hence you can grant it at an appropriate time? Are you keeping quiet thinking that to protect me, you have to lift a bow as you did in the case of vibhIshaNa or a whip as you did in the case of pANdavas [as a charioteer]? It is sufficient if you glance at me with your comforting eyes.

em pirAnAr – carrying out favours for me. When emperumAn is not even glancing at him, how is he saying that he is doing favours for him? AzhwAr is not the type to forget the favours already done by emperumAn. Keeping those in mind, he is beseeching emperumAn to do this favour. AzhwAr cannot deny the favours earlier done by emperumAn such as reminding him about the indelible relationship that he has with AzhwAr, reminding him that he is the means and the goal, and now, when AzhwAr is crying out to him, coming near him and listening to him.

What is the favour to be done now?

aLiyan nam paiyal ennAr – the word aLi means grace or mercy. aLiyan means one on whom mercy should be shown. AzhwAr’s desire now is that emperumAn should say “he has something  good in him to be shown my mercy. He is my little fellow”. Instead of addressing him as “my little fellow!”, AzhwAr feels uncomfortable being addressed as “AzhwIr!” by emperumAn. When I am his servitor, is it not enough if I think that I am his little fellow? Should I be called in that manner by him? AzhwAr thinks that it is not enough. Only if emperumAn, who is the master, calls him that way and confirms that he is the master and AzhwAr, his servitor, will AzhwAr’s servitorship last. It is pertinent here to think of incidents in pUrvAchAryAs‘ lives which have similar connection. In the first, when maNakkAl nambi (ALavandhAr’s AchAryar) was closeted with his disciples while giving a discourse on secretive meanings of SAsthram, one of his disciples, thirumagizhmArban, knocked on the door. maNakkAl nambi told his disciples “open the door for my son thirumagizhmArban”. In the second incident, appiLLaiyAzhwAn quoted his AchAryan piLLaippiLLaiyAzhwAn saying “little brother appiLLaiyAzhwAn is my little fellow”.

ammmavO kodiyavARE – when I am crying out to him in sorrow, should he not get up? How can he sleep even after hearing my voice? Has his divine heart become so hardened? How is his nature! exclaims the AzhwAr. The word amma indicates deep anguish.

Let us proceed to the 38th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 4.2 – bAlanAy

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

Full series >> Fourth Centum

Previous Decad

Audio

dasavatara-parankusa-nayaki

Highlights from thirukkurukaippirAn piLLAn‘s introduction

(bAlanAy) AzhwAr after having desired to enjoy with such emperumAn who is the ultimate goal and not having achieved the same, due to infinite agony, [in feminine mood] reveals her crying through the words of some one else [her mother]”.

Highlights from nanjIyar‘s introduction

In second decad, AzhwAr meditates upon the defects of other goals (such as worldly pleasure, self-enjoyment) and the distinguished nature of bhagavAn, desires to unite with the ultimately enjoyable emperumAn – but becomes very sad due to not achieving the same. The longing which he had in thiruvAimozhi 3.8mudiyAnE” got subdued in other aspects, rises again in AzhwAr and as he greatly desires to enjoy emperumAn’s aspects of various times and places, yet he does not get those desires fulfilled and becomes unconscious. AzhwAr, assuming the mood of the mother of a pirAtti [consort of emperumAn] who is suffering in separation from emperumAn, informs emperumAn, the sadness of the relatives who observe the pathetic state of such pirAtti.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In second decad – Since AzhwAr previously instructed ISwaran‘s nature of being the ultimate goal after explaining the lowly nature of other goals, meditating upon the exclusive enjoyability of AthmA, and in that manner desiring to enjoy the various magnificent activities of sarvESvaran who has multifarious natural enjoyable aspects, speaks about the following aspects:

  1. his vata thaLa SAyithva (reclining on the banyan leaf)
  2. his loving interactions with the gOpikAs (cowherd girls)
  3. his form of thrivikrama (being victorious over the worlds)
  4. the greatness of his supremacy
  5. his killing of the seven bulls
  6. his incarnation as SrI varAha
  7. the incident of churning the ocean to retrieve nectar
  8. destroying of lankA
  9. his unique symbols
  10. his well decorated ornaments

Meditating upon these, AzhwAr, explains the words of care-takers who would reveal to the on-lookers about the person whom they cared for, when such person [whom they cared for] has great fondness towards thiruththuzhAy (thuLasi) which reveals the enjoyable nature of the divine feet of sarvESvaran. In this case, he explains it as a mother of a consort who is in separation from emperumAn, would speak about the agony of her daughter to those who enquired about the same.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Like the residents of thiruvayOdhyai (ayOdhyA) cried out in separation of SrI rAma, AzhwAr too cried out along with his sensory organs with great agony in thiruvAimozhi 3.8mudiyAnE“; in thiruvAimozhi 3.9sonnAl virOdham“, AzhwAr saw that others are crying out (like he does) for lowly goals and thought “Alas! they are not crying out for bhagavAn” and then felt satisfied that at least he himself was crying out for bhagavAn; in thiruvAimozhi 3.10sanmam palapala“, he felt happy thinking “Did it stop with that [crying out]? we also got senses which are solely existing for bhagavAn; in thiruvAimozhi 4.1orunAyagamAy“, he saw that those others are letting their senses go astray and facing a disaster due to their attachment to aiSwaryam (worldly pleasures) and kaivalyam (self-enjoyment), instructed the defects such as insignificance and impermanence of such other goals  and how emperumAn remains the ultimate goal to be achieved and thus “give up the other goals and hold on to bhagavAn”.  Incidentally [deviating from the main topic], nampiLLai would mercifully say “the same nammAzhwAr who spoke the ‘oru nAyagam‘ decad, spoke thiruvAimozhi 10.9 ‘sUzh visumbaNi mugil‘ decad as well. SrIvaishNavas should behold this thought in their divine heart”. That is, – just like AzhwAr was able to visualize this [lowly nature of worldly pleasures and self-enjoyment, sitting under the divine tamarind tree without having travelled anywhere], after shedding the body, one would see that [sUzh visumbaNi mugil decad describes the journey of the soul to SrIvaikuNtam through the archirAdhi mArgam] too. Thus AzhwAr explains here – in these three decads, the instruction of AzhwAr instead of helping reform samsAris (worldly people), helped AzhwAr himself to acquire craving for bhagavAn.  That is, AzhwAr first meditated upon the defective nature of worldly pleasures and then meditated upon bhagavAn’s greatness and said “Hold on to bhagavAn; give up worldly pleasures”; such meditation instead of helping others, helped AzhwAr himself acquiring clarity on this principle; as in the case of SrI vibhIshaNAzhwAn’s good instructions to rAvaNa helped himself surrendering to perumAL (SrI rAma) instead of helping rAvaNa and in the case of SrI prahlAdhAzhwAn’s good instructions to hiraNya did not bring in any change in hiraNya’s heart but increased his own devotion towards bhagavAn, here too, AzhwAr’s good instructions towards others in “vIdumin muRRa“, “sonnAl virOdham” and “orunAyagam” helped AzhwAr instead of helping samsAris. That is, as the crop will grow multi-fold when the weeds are removed thrice and chaff (empty grain which resembles real paddy) is eliminated, his attachment towards bhagavAn became multi-fold. For them (devotees), kaLai (weed) is any pleasure other than bhagavAn, serving inappropriate persons and considering aiSwaryam (worldly pleasure) and kaivalyam (self-enjoyment) as goal; sangAyam (chaff) – that which exists in the crop, and for those who are unaware, it will make them think it to be paddy and when it is not removed, it will spoil the whole crop – kaivalyam works the same way too.

While this attachment was previously existing in AzhwAr, the longing which he had in thiruvAimozhi 3.8mudiyAnE” got subdued in other aspects [such as aiSwaryam, kaivalyam]; [subsequently] that longing arose in AzhwAr and he further longed to enjoy emperumAn’s wondrous activities/forms of different places and times right here and right now; since that desire was not fulfilled led to a different state for AzhwAr. That is – AzhwAr revealing his state of being a pirAtti (consort of emperumAn) who separated from sarvESvaran after being together with him, becomes unconscious/bewildered; her mother sees her and speaks her state as “my daughter desires to enjoy emperumAn’s activities/forms from different places and times right here and right now”. [How can one desire for historic events to reoccur? That is because of the greatness of the person who performed such events] When bhImasEna saw thiruvadi (hanuman), realizing the power of hanuman, bhIma said in mahAbhAratham “sAgaram tharthumudhyuktham rUpa prathimam mahath | dhrashtum ichchAmi” (I want to see your form which tried to cross over the ocean by jumping across and which is incomparable), desiring to see hanuman’s form. Similarly, since parAnkuSa nAyaki (nammAzhwAr in feminine mood) knows the power of bhagavAn, her own attachment to get the result, and due to her great love, wanted to enjoy the activities which happened in the past, immediately.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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ఆర్తి ప్రబంధం – 6

శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

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ప్రస్తావన

ముందరి పాశురమునకు, ఈ పాశురమునకు ఉన్న సంబందము  “ఉన్ భోగం నన్ఱో ఎనై ఒళిన్ద నాళ్” అను వాక్యబాగము తెలియబరచుచున్నడి. మునుపటి పాశురమున మణవాళ మామునులు శ్రీ రామానుజులను తాను సంసారమున కష్టపడునప్పుడు వారు పరమపద భోగములను ఎట్లు అనుభవించగలరని ప్రశ్నించెను. ఈ ప్రశ్నను విని శ్రీ రామానుజులు తనకు సమాధానము ఇచ్చునట్లు మణవాళ మామునులు భావించెను. ” ఓ! మణవాళ మాముని! ఎటుల మీరు నా వంక వ్రేళు చూపి మిమ్ము విడిచి నేను మాత్రమే పరమపదమునందు భోగములను అనుభవించుచున్నానని చెప్పెదరు. యోగ్యమైన కాలము వచ్చినప్పుడు, ఆ రోజు  మిమల్ని కూడా పరమపదమున చేర్చెదను. అంతవరకు మీ బుద్ధి పక్వమును మరియు ఆధ్యాత్మికమును పెంపొందించుము. యుక్త సమయము వచ్చినచో, నేను మిమ్ము తీసుకొనిపోయెదను’, అని సమాధానము చెప్పెను. మణవాళ మాముని ఈ పాశురమున, శ్రీ రామానుజులచే ప్రశ్నించబడిన సందర్భమునకు సమాధానము చెప్పెను. ” స్వామీ, మీరు చెప్పిన సత్యము ‘అనుకూలు’ లకు (ఎవరైతే శాస్త్రములు చెప్పినట్టి ధర్మమును అనుసరించి ముక్తి మార్గమున నడుచెడరో,  వారు ఇతర అనుకూలులను ఆదరించెదరు). కాని అడియేన్ అనుకూలులను కాను, అడియేన్ ఒక ‘ప్రతికూలు’డను ( ముక్తిని పొందుటకు శాస్త్రములచే చెప్పబడిన  ధర్మ కార్యములను పాటించని వారు, వారు  ఇతర అనుకూలులను సమర్దించరు). నా వంటి ప్రతికూలులకు, ఒక క్షణం గడిచినా, ప్రతికూల భారము గుణించును. అందువలనా అన్నిచెడు లక్షణములకు ఆధారముగా ఉండు ఈ శరీరమునుండి విముక్తి కలిగించుము” అని ప్రార్ధించెను.

పాశురం 6

వేంబు ముఱ్ఱక్ కైప్పు మిగువదుపోల్ వెవ్వినైయేన్
తీంబు ముఱ్ఱుమ్ దేగముఱ్ఱిచ్ చెల్లుంగాల్ – ఆమ్పరిసాల్
ఏఱ్కవే సిందిత్తు యతిరాసా ఇవ్వుడలై
తిఱ్కవేయాన వళి సెయ్

ప్రతి పద్ధార్ధం

యతిరాసా – (ఓ! యతిరాజ!!!)
వేంబు – వేప చెట్టు ఎటులైతీ ఎప్పుడు
ముఱ్ఱక్ – పక్వమైనప్పుడు
కైప్పు మిగువదు – చేడు ఎక్కువగును
పోల్ – అటులనే
వెవ్వినైయేన్ – అడియేన్, ఎవరి శరీరము గోరమైన పాపములకు నిలయమో
దేగముఱ్ఱి – అట్టి దేహము పెరిగినచో మరియు
చెల్లుంగాల్ – అటులనే పక్వపడుటున్నచో
తీంబు – చెడు కర్మములు (మాత్రమే)
ముఱ్ఱుమ్ – దానిలో అంతయూ కానవచ్చును
ఆమ్పరిసాల్ – (కావున) నా ఆత్మ యొక్క నిజ టట్వమును తిరిగి పెంపొందించుటకు
ఏఱ్కవే సిందిత్తు – (అడియేన్ ప్రర్ధిస్టునాను) సమయము గడుచుటకు మునుపే ఆలో చించి, ఇప్పుడే వ్యవహరిమ్చుము
సెయ్ – చేయుము
వళి – మిక్కిలి ఉచితా మార్గమున
తిఱ్కవేయాన – మరియు అంతముచేయుము
ఈవ్వుడలై – అన్ని చెడు గుణములకు నివాసమగు ఈ దేహమును

సామన్య అర్ధం

ఈ పాశురమున మణవాళ మామునులు శ్రీ రామానుజులను అన్ని దారుణమైన పాపములకు మూలమైన ఈ భౌతిక శరీరమును అంతముచేయమని ప్రార్ధించెను.వారు వేప చెట్టును ఇక్కడ ఉపమానముగా చూపెను. రోజులు గడిచిన కొద్ది వేప చెట్టు యొక్క చేదు గుణము పెరుగును. అదే విధముగా ఈ శరీరముచే కలుగు పాపములు పలురెట్లుగా పెరుగును. అందువలన వారు రామానుజులను వెంటనే తన దేహమును అంతుచేయుటకు సరియగు మార్గమును ఆలోచించమని కోరెను.

వివరణ

మణవాళ మామునులు శ్రీ రామానుజులతో ” ఓ యతిరాజా! చెఱుకు స్వతహగా తీపైనను, దాని యొక్క మాధుర్యము రోజులు గడిచిన కొద్ది పెరుగును. అటులనే వేప చెట్టు యొక్క చేదు రుచి కాలముతొ అధికమగును. అధే విధముగా దారుణ పాపములకు నివాసమగు ఈ శరీరము కూడను కాలముతో పాపములు పెరుగుచుండును. నేను ఈ పాపములకు మూలమైన అదమ గుణముల సారాంశము. అందువలన త్వరగా దయ చూప వలెను.  అడియేన్ మిమ్ము అదమ గుణములకు మాత్రమే నివసమగు ఈ శరీరమౌను అంతముచేయుటకు సరియగు మార్గమును ఆలోచింపుము” అని చెప్పెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-6/

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

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

ఆర్తి ప్రబంధం – 5

శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రభందం

<<ఆర్తి ప్రబంధం – 4

ramanujar-mamunigal

 ఎమ్పెరుమానార్  –  మణవాళ మామునులు

ప్రస్తావన 

క్రింది పాశురములో మణవాళ మామునులు శ్రీ రామానుజులతో ” ఉణర్దు పార్” అనగా “దయచేసి  మరల విచారించుము” అని అడిగెను. దానిని కొనసాగిస్తూ ఈ పాశురమున శ్రీ రామానుజులను అలా అడుగుటకు మామునులకు అధికారము ఎట్లు వచ్చెను, శ్రీ రామానుజులతో వారికి ఉన్న బాంధవ్యము ఏమిటి, ఎందులకు శ్రీ రామానుజులు మామునుల విషయమును అనివార్యముగా తలచి వారి కోరికకు సమ్మతించవలెను అను ప్రశ్నలకు సమాధానము తెలుపుచున్నరు. మామునులు తాను శ్రీ రామనుజుల తనయుడని దృఢముగా చెప్పుచున్నారు. ఈ సంబందమే తన కోరికను అనివార్యముగుటకు బాధ్యత వహిస్తుందని చెప్పుచున్నారు.

పాశురం 5

తన్ పుదల్వన్ కూడామల్ తాన్ పుసికుం భోగత్తాల్
ఇన్బురుమో తందైక్కు యతిరాసా – ఉన్ పుదల్వన్
అన్ఱో యాన్ ఉరైయాయ్ ఆదలాల్ ఉన్ భోగం
నన్ఱో ఎనై ఒళింద నాళ్

ప్రతి పద్ధార్ధం

యతిరాసా – ఓ ఎమ్పెరుమానారే!!!
తన్దైక్కు – తండ్రికి
ఇన్బురుమో – ఆనందము కలుగదు
తన్ – తాను
పుదల్వన్ – తనయుడు
కూడామల్ – అతనితో లేనప్పుడు
తాన్ – మరియు తాను ఒక్కరే (తండ్రి)
పుసికుం – అనుభవించుటకు
భోగతాల్ – ధనము మొడలగు భోగ్యమును
ఉన్ – మీరు (నా తండ్రి)
యాన్ – మరియు నేను
పుదల్వన్ – మీరు నాకు తండ్రి అగుటచే నేను మీ తనయుడను కాదా
అన్ఱో – ఇది నిజము కాదా?
ఉరైయాయ్ – దయ చేసి చెప్పుము.
ఆదలాల్ – అందువలనా
ఉన్ – మీ
భోగం – ఆనందిచు
నాళ్ – (మీరు) ఏ రోజు
ఒళిన్ద – లేకుండా
ఎనై – నేను
నన్ఱో – ఆనందమును ఇచ్చునా

సామన్య అర్ధం

మణవాళ మామునులు ఈ పాశురమున ఒక ఉపమానమును చూపెను. ఏ తండ్రియైననూ, తన తనయుడికి దూరమై ఉండున్నప్పుడు భోగ భాగ్యములను అనుభవించగలరా?. దూరమైన తనయుని గూర్చి చింతిస్తూ భోగముగు అనుభవించలేరు.మణవాళ మామునులు శ్రీ రామానుజులను నేను మీ తనయుడను, మరి నేను ఇంకను ఇక్కడ కష్టపడుచున్నపుడు మీరు పరమపదమున సంతోషమును ఎట్లు పొందగలరని ప్రశ్నించెను.

వివరణ

ఒక తండ్రి యొక్క ప్రియమైన కుమారుడు దేశాతరమున ఉండెను. ఇట్టి స్థితిలో తన చెంత ఉన్న ధనధాన్యాదులను, భోగములను ఆ తండ్రి మాత్రమే ఎలా అనుభవించగలరు. మణవాళ మామునులు శ్రీ రామానుజులను ” ఓ! యతిరాజా! అదే విధముగా, నేను మీ తనయుడనుటలో ఎట్టి సందేహములేదు ( శ్రీ సూక్తిలో “కరియాన్ బ్రహ్మత పితా” అని చెప్పబడి ఉన్నది). ఓ! ఎమ్పెరుమానార్! దయతో తండ్రి – తనయుడన్న ఆ సంబందమును ధృవీకరించుము. ఈ సంబందము అమవాయి సంబందము. కావున “కట్టెళిల్ వానవర్ భోగం (తిరువాయ్ మొళి 6.6.11)”  లో వర్ణించబడిన భోగములను నన్ను విడిచిన రోజు మీచే అనుభవించబడునా. అడియేన్ (మణవాళ మామునులు) నుకు తెలియును మీ తనయుడైన నా నుండి దూరమై మీరు ఆ పరమపదములోని భోగములను అనుభవించలేరని. అందువలన మీరు దయచేసి నన్ను మీ చెంతకు చేర్చుకొనుము” అని ప్రార్ధించిరి.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-5/

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thiruvAimozhi – 4.2 – Audio

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

thiruvAimozhi –> thiruvAimozhi 4th centum

Previous decad

Meanings

dasavatara-parankusa-nayaki

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thirumAlai – 36 – mazhaikkanRu varaimun Endhum

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

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krishna-Govardhan

avathArikai (introduction)

AzhwAr said in the previous pAsuram that emperumAn showed his simplicity and took him under his wings, after AzhwAr tried to go away from him thinking that he is not qualified to approach emperumAn. After coming out of the “unqualified” tag, his craving for attaining emperumAn increased manifold. He desired that emperumAn should take him to paramapadham and make him a servitor, as he usually does with followers who crave for him. But emperumAn did not do it. This is because emperumAn had struggled to keep AzhwAr with him after he decided to leave and he felt that only after increasing AzhwAr’s craving for him, which is like his hunger to enjoy him, would AzhwAr be able to enjoy him without any indigestion. Hence he kept quiet. Azhwar got scared whether he would remain in this samsAram which is ruled by worldly pursuits such as Sabdham etc (the five sensory perceptions such as sound, touch etc) and suffer.   Due to his craving desire to attain emperumAn and his hatred for the worldly pursuits, he cries out such that periya perumAL cannot sleep peacefully and those who hear him would melt.

Let us first go through the pAsuram and its meanings.

mazhaikkanRu varai mun Endhum maindhanE! madhuravARE!
uzhaikkanRE pOla nOkkamudaiyavar valaiyuL pattu
uzhaikkinRERku ennai nOkkAdhu ozhivadhE unnaiyanRE
azhaikkinREn AdhimUrththi! aranga mAnagar uLAnE

Listen

Word-by-word Meaning

anRu – at that time (when indhra created a shower of hailstones)
mazhaikku – to stop the shower
varai – a mountain (that could be laid hands on)
mun – before (cows and other creatures could get harmed)
Endhum – bearing (effortlessly)
maindhanE – Oh one who has tremendous strength!
madhura ARE – Oh one who is like a most enjoyable river!
uzhai kanRu pOla nOkkam udaiyavar – women with eyes like a fawn’s
valaiyuL pattu – getting trapped in the net (of their eyes)
uzhaikkinRERku ennai – quivering person like me
nOkkadhu ozhivadhE – is it correct not to look at me comfortingly?
Adhi mUrththi –  the primordial cause
aranga mAnagar uLAnE – Oh, one who dwells inside the huge thiruvarangam (SrIrangam)!
unnai anRE – only you (who is looking for protecting others)
azhaikkinREn – I am calling out to

vyAkhyAnam (commentary)

mazhaikku – among AzhwArs, whenever they use the term “mazhai” [rain], it always refers to the hailstones that indhra [lord of celestial entities] showered when krishNa lifted the gOvardhan mountain, just as the word “Anai” [elephant] would always refer to gajEndhrAzhwAn [the elephant which was caught by the crocodile when it entered the pond to pluck a flower and offer it to emperumAn]. Why is AzhwAr now referring to preventing hailstones by lifting gOvardhana mountain? It is only to attain him and overcome the sorrows that he is having in samsAram (materialistic realm). He is recalling how the cowherds overcame the dangers posed by indhra by attaining him. Just as people who are hungry call out to wealthy people “Oh Lord! Please remove our hunger”, AzhwAr is calling out to emperumAn “Oh one, who rids people of dangers! Please remove my danger”

anRu – SrIvishNu purANam 5.11.13 says “thathasthath gOkulam sarvam gOgOpIjanasankulam I athIvArththam harir dhrushtvA maithrEyAchinthayath thadhA II” (Oh maithrEya! After seeing how the entire gOkulam, full of cows and gopIkAs (cowherd girls), was sorrowful, [krishNa] started thinking immediately). anRu refers to the day when the calves, cows and cowherds were quivering on seeing the hailstones showered by indhra. AzhwAr says that the danger that he faces today is the same as that faced by calves, cows and cowherds. Just as emperumAn protected them that day from the hailstones, he wants emperumAn to protect him from the shower of sorrow. AzhwAr asks emperumAn “is there any compulsion that one should suffer from hailstone to be protected by you? Will you not protect someone from shower of sorrow? Will you protect only if the entire village suffers? When I am suffering to the same extent as the entire AyppAdi (gOkulam) will you not protect me?

varai – When indhra ordered that all the clouds open up, they showered with such an intensity that it looked as if it was the deluge. On seeing this action of indhra because he was denied food by AyppAdi, not having the time to think of sudharSana chakra (the divine weapon, disc), krishNa picked up a mountain that he could lay his hand on. It is clear from this that it is not necessary for emperumAn to use a particular type of weapon to protect a particular type of people. The opinion of AzhwAr here is that emperumAn cannot say that he does not have a suitable weapon to protect him.

mun – since he had already used the term “anRu” to denote a specific time, the word “mun” cannot denote ‘earlier time’. Hence, we have to consider the meaning for this word as “before the cows got harmed”. AzhwAr shows here that emperumAn did not wait for harm to come the way of cows and cowherds, as they had no other refuge, but protected them before they were harmed. ALavandhAr, in his sthOthra rathnam 49 says “avivEkaghanAndhadhingmukhE  bahudhA santhathadhu:kha varshiNibhagavan! bhavadhurthdhinE padha: skalitham mAmavalOkayAchutha!II” (Oh one who is full of auspicious qualities such as gyAna (omniscience), Sakthi (power) etc! Oh one who does not let go of his followers! Show mercy on me who has fallen from the good path due to lack of discriminating ability in this samsAram, which is darkened from all sides by clouds and which is continuously buffeted by different types of sorrows by the darkness of monsoon ). AzhwAr is asking as to why emperumAn is not protecting him when he is calling out to him in pain.

Endhum – AzhwAr shows how krishNa lifted the mountain effortlessly, when he was only 7 years old, as if it were a ball of flowers. AzhwAr is asking whether he is not being protected because emperumAn will feel tired if he were to protect AzhwAr. Just as nithyasUris were holding garlands to adorn him, as said in thiruviruththam 21 “sUttu nanmAlaigaL Endhi”, emperumAn held the mountain for protecting his followers.

maindhanE – Oh one who has huge strength to lift a mountain! The word maindhu indicates strength. Alternatively, maindhan also indicates a young person. Thus, we can also consider the meaning as one who becomes young in age since he feels happy on seeing followers who come to him for protection. When a person gets the food that sustains him, he appears younger. The food that sustains a person varies for each person. For emperumAn, who is the protector of all, protecting his followers is the food that sustains him. Hence once he gets a person to be protected, he becomes younger. AzhwAr laments that while protecting him is for the benefit of emperumAn, he has to call out to him for protection.

madhura ARE – Oh one who is like a river which has taken the form of sweetness! Even if you are not the protector, as mentioned before, but one who is going to beat up and swallow the follower, your beauty is such that no one will leave you. madhura ARE – why call him as river instead of sea? Since sea water is brackish, it cannot be used for anything. River water, on the other hand, would be useful for taking a bath on a hot day, for washing the face, for drinking when thirsty. Even when it is not hot, it would be useful for removing dirt. Sea will not come to the spot where he is, while river will. Just as a flowing river, during floods, will break dams and come fiercely, this loving river [emperumAn] also gushes in, breaking the dam that AzhwAr had built around himself, feeling  “unfit”. Just as the river comes to the place of the person who uses it, this loving river, in its incarnation, comes to his place. AzhwAr thinks of how emperumAn took birth in the dwelling of cowherds, after leaving his paramapadham (SrIvaikuNtam).

emperumAn asks AzhwAr “that day, I removed the danger when indhra showered hailstones. Through whom are you facing danger, today?” AzhwAr responds . . . . .

uzhaikkanRE pOla nOkkam udaiyavar valaiyuL pattu uzhaikkinRERku – I am suffering, being trapped in the net of eyes of women, which are like the eyes of a fawn. While these women do not have any affection in their hearts, they will feign as if they consider him as everything and they have no other refuge. I am caught in the trap laid by their eyes, which are like the eyes of a beautiful deer. uzhai refers to a deer and uzhaikkanRu, to a fawn. A net is one which will trap an animal, ensure that the animal cannot escape and, by itself, will be of no use to the animal. The vision-like net of these women also traps a person, making it very rare for someone to escape from it; prevents the person from getting involved with emperumAn who is there as sustaining force and nurturing; and, it is also not having any sweetness within it.

ennai – me, who, unlike the cows in gOkulam which were protected, knows that I have fallen in deep sorrow, knows that only you can protect me from this sorrow and who is praying to you to protect me.

nOkkAdhu ozhivadhE – when the danger came through stones, you protected with stones [mountain]; when the danger is through the glance [of women], should you not glance at me (protect me)? There is no trouble for you in protecting me, as you do not have to lift a mountain. It is enough if you just glance at me, to comfort my heart. Instead of praying to him to “look at me”, why is he telling emperumAn, with sadness, “why are not looking at me?” This is because, his closeness to emperumAn and emperumAn’s firm affability and simplicity make him say these words with sadness. Even after AzhwAr speaks these words, why is emperumAn keeping quiet? “If I take him under me, he will again try to leave me, thinking  that he is unfit to be with me”. Hence, just as a mother waits for her child’s indigestion to be cured fully and the child feels hungry, before feeding it, emperumAn also decides to wait for AzhwAr’s craving to increase further before giving himself to AzhwAr for him to enjoy. Just as a sick child’s wailing to his mother “give me food”, after he is cured, makes the mother pleased, emperumAn also keeps lying down, listening to AzhwAr’s cry.

unnaiyanRE azhaikkinREn – am I calling at the door of any lowly person? When I am calling out “please protect me” to you, who is searching for someone to be protected, why is it not falling in your ears? Are you having some other work? You cannot say that you are involved in the work of controlling the world. Even that work appears to be done only for me.

emperumAn asks him “what is the compulsion for me to carry out your work at your bidding?” ..

AdhimUrththi – when these chEthana entities were mingled together with achEthana entities without any difference during deluge, without their asking, you only gave them an opportunity and hence it is your responsibility to protect them. chAndhOgya upanishath 6.2.9 says “thadhaikshatha bahu syAm prajAyEyEthi thath thEjO’srujatha” (that brahmam took a vow “l will multiply myself’ for that “I will create myself”. It created radiance). Since you created these, you are responsible for their protection. It is the parents’ responsibility to protect their child. When a child trips and falls, it cries out “ammA” only.

aranga mAnagar uLAnE – to make you protect me, do I need to go to the origin of creation, just like one tries to clean an old well? Is it not enough that you left paramapadham and came to SrIrangam for sleeping? Is there any benefit for your being in SrIrangam other than protecting me? Based on each person’s deeds (good or bad) you could have protected from paramapadham itself. There was no need for you to come to SrIrangam.

arangamAnagar uLAnE unnaiyanRE azhaikkinREn – I cannot call you at paramapadham. After you came to SrIrangam to create a ruchi (taste for only good things), and after I acquired that taste, should I lose it?

Even after hearing this from AzhwAr, why is emperumAn keeping quiet? emperumAn has heard such calls from paramapadham after they have enjoyed him and calling out to him. He has heard samsAris calling out to him for granting them worldly wishes. He knows that AzhwAr’s calling out is not one such. The efforts that emperumAn had taken since time immemorial are now fructifying and this call of AzhwAr is due to that. Since he has not heard this in a long time, he wants to hear this for some more time. Hence he is keeping quiet.

Let us next take up the 37th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 4.1.11 – ahdhE uyya

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

Full series >> Fourth Centum >> First decad

Previous pAsuram

nammAzhwAr – thirunArAyaNapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “Those who learned this decad will discard lowly goals such as worldly wealth and will exclusively enjoy service to bhagavAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains upliftment of AthmA after elimination of all sorrows as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ahdhE uyyap pugumARenRu kaNNan kazhalgaL mEl
koy pUm pozhil sUzh kurugUrch chatakOpan kuRREval
sey kOlaththAyiram sIrth thodaip pAdal ivai paththum
ahkAmal kaRpavar Azh thuyar pOy uyyaRpAlarE

Listen

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

uyya – to be uplifted
pugum – approach
ARu – upAyam (means)
ahdhE – only that (saying firmly so)
kaNNan – krishNa’s
kazhalgaL mEl – on the divine feet
koy – pluckable
pU – having abundance of flowers
pozhil – having garden
kurugUr – the leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
kuRREvalgaL – in the form of confidential services
sey – performed
kOlam – decorated to perfection
Ayiram – thousand
sIrth thodai – having sIr and thodai (grammatical aspects in composing verse)
pAdal – thiruvAimozhi in the form of a song
ivai paththum – this decad
ahkAmal – without losing
kaRpavar – those who learn
Azh – being immersed (in worldly wealth and self-enjoyment)
thuyar – grief
pOy – having eradicated
uyyaRpAlar – will be engaged in upliftment of self (leading to devotion towards bhagavAn)

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

nammAzhwAr, the leader of AzhwArthirunagari ,which has gardens having abundance of pluckable flowers, sang thousand pAsurams having sIr and thodai in the form of confidential services performed to krishNa’s divine feet, firmly saying those are the only means to be approached for AthmA‘s upliftment. Those who learn this decad among those thousand pAsurams without losing [any part of them], will have their grief of being immersed in worldly wealth and self-enjoyment, eradicated and will be engaged in upliftment of self (leading to devotion towards bhagavAn).

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

  • ahdhE uyyap pugumARenRu – Saying that the divine feet of SrIman nArAyaNan as I said [in first pAsuram] “thirunAraNan thAL“, is the means for upliftment [of AthmAs] and the goal.
  • kaNNan kazhalgaL mEl – He himself said in thiruvAimozhi 3.10.10kaNNanaith thAL paRRi” (being surrendered to the divine feet of krishNa) and instructed others in thiruvAimozhi 4.1.3kaNNan kazhalgaL ninaiminO” (meditate upon the divine feet of krishNa); he is repeating the same instruction here. Considering that there is no one else who has completely taken shelter of his divine feet, he himself surrendered to them. [Where did we see that?] First AzhwAr instructed to his divine heart in thiruvAimozhi 1.1.1thuyar aRu sudar adi thozhudhezhu” (Worship the radiant feet which remove the agony, and rise); he then instructed to others in thiruvAimozhi 1.2.10vaN pugazh nAraNan thiN kazhal sEr” (Reach out to the divine firm feet of SrIman nArAyaNan who is having auspicious qualities). Here, he said in thiruvAimozhi 3.10.10kaNNanaith thAL paRRi yAn enRum kEdilanE” [after having surrendered to the divine feet of krishNa, I am never in any ruins] and also instructed others in thiruvAimozhi 4.1.3 “kaNNan kazhalgaL ninaiminO” (mediate upon the divine feet of krishNa); What great devotion! In the end too AzhwAr instructs others saying in thiruvAimozhi 9.1.10 “kaNNan allAl illai kaNdIr SaraN” (There is no one other than krishNa who can provide shelter) [Instructions relating to virOdhi (hurdles) completed in thiruvAimozhi 9.1 decad].
  • koy pU …nammAzhwAr who is the leader of AzhwArthirunagari which is surrounded by ever-fragrant divine gardens. Such AzhwAr performs confidential services in the form of singing this decad, at the divine feet of sarvESvaran. sey [in past tense] – poem that is compiled; it also indicates service by speech when read as “satakOpan kuRREval sey” (nammAzhwAr‘s confidential service by speech).
  • kOlaththAyiram – The thousand pAsurams which have no deficiency in the decorations for the poem.
  • sIr … – Those who learn, without losing anything, this decad which is strung with bhagavAn‘s qualities, will be rid of disastrous goals such as aiSwaryam (worldly pleasures) and kaivalyam (self-enjoyment) which are devoid of service to bhagavAn and will be uplifted. ahkal – shrinking (losing some aspects).
  • uyyaRpAlar – They will have upliftment as a natural aspect. That is, they will have what AzhwAr explained in “kAlam peRach chindhiththuymminO” (quickly meditate upon his divine feet and be uplifted).

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.1.10 – kuRuga miga

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

Full series >> Fourth Centum >> First decad

Previous pAsuram

selvapillai-5

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr explains that kaivalya purushArtham (the goal of self-enjoyment) is very difficult to attain and an inapt goal [for the nature of jIvAthmA who is an eternal servitor of bhagavAn].

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “kaivalyam though is not temporary [as in the case of worldly pleasures which are temporary], since it is not as enriching as parama purushArtham (the ultimate goal of serving bhagavAn eternally), attaining of bhagavAn who is the all controlling supreme lord, is the most wonderful purushArtham (goal)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Tenth pAsuram. AzhwAr previously explained that both the earthly wealth and experience in heaven are temporary; when asked “unlike these, isn’t self-enjoyment a permanent goal?”, AzhwAr replies “While it is better in comparison to worldly pleasures [in the sense that kaivalyam is permanent while the worldly pleasures are temporary], since it is inferior when compared to the bliss of bhagavAn, kaivalyam is also very lowly; this being the case, try to hold on to bhagavAn”.

pAsuram

kuRuga miga uNarvaththodu nOkki ellAm vitta
iRugal iRappennum gyAnikkum appayan illaiyEl
siRuga ninaivadhOr pAsam uNdAm pinnum vIdillai
maRugalil Isanaip paRRi vidA vidil vIdahdhE

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

kuRuga – in proximity (of self instead of going astray in worldly pleasures)
uNarvaththodu – with the AthmA who is identified by his gyAnam (knowledge)
miga nOkki – meditating upon it intensely (to attain vision of self)
ellAm – all goals (other than AthmA)
vitta – the one who has given up
iRugal – exclusively ending on AthmA
iRappu – mOksha (liberation)
ennum – considering as the goal
gyAnikkum – for the gyAni (wise)
appayan – accepting (bhagavAn, who is the ultimate exclusive goal) as the means
illaiyEl – if not present
siRuga – lowly goals
ninaivadhu – to think about
Or pAsam – attachment
uNdAm – will exist;
pinnum – further
vIdu – mOksham (in the form of attaining self-enjoyment)
illai – will not be attained;

(this being the case)
maRugal il – being the opposite of all defects
Isanai – (natural) controller of all and the lord who is the abode of all auspicious qualities
paRRi – surrendering unto him (considering him as the goal and the means)
vidA vidil – not leaving him ever (like the others who accept ulterior benefits from bhagavAn [and leave him])
ahdhE – that itself
vIdu – is parama purushArtham (the ultimate goal)

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

The gyAni (wise) who has given up all goals (other than AthmA), meditating upon the AthmA intensely being in close proximity of the self who is identified by his gyAnam, is considering mOksha which ends in AthmA exclusively as the goal; for such gyAni, if accepting bhagavAn as the means is not present [in him], attachment to think about lowly goals will exist; further mOksham (in the form of attaining self-enjoyment) will also not be attained. This being the case, surrendering unto bhagavAn who is the opposite of all defects, who is the controller of all and the lord who is the abode of all auspicious qualities and not leaving him ever in itself is parama purushArtham (the ultimate goal).

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

  • kuRuga … – To start with, only for the one who has his mind fully focussed on the internal self is qualified for Self-enjoyment. The mind which grasps which go far away and engage in external matters, should be focussed on AthmA. That is, seeing eyes with ones own eyes [eye indicates gyAnam – here first gyAnam indicates dharma bhUtha gyAnam [knowledge of AthmA] and the second gyAnam indicates dharmi gyAnam [AthmA – Self which itself is knowledge/consciousness. So with the knowledge one sees/knows AthmA]. To focus one’s intent/attachment which was focussed on worldly pleasures for a very long time, into the self.
  • ellAm vitta – Giving up everything including SrIman nArAyaNa – even if he arrives with beautiful garlands on his shoulders, on garudAzhwAr, without the mind getting attached to his enjoyable nature, just using him like cow dung which is used to purify a contaminated place but thrown out after the use [using bhagavAn to purify the self and achieve self-enjoyment instead of achieving servitude at his lotus feet].
  • iRugal iRappu ennum gyAnikkum – For the Athma gyAni (the wise person who is focussed on AthmA), who considers this contraction (of enjoying the miniscule AthmA) as mOksham (liberation). Though self-enjoyment is considered to be greater than worldly enjoyment, since AzhwAr has seen the bliss of bhagavAn, he considers this to be very lowly. iRappu – mOksham (liberation).
  • appayan illaiyEl – If one does not engage in bhagavath upAsanam [engaging the mind in bhagavAn, by considering him as the means], one cannot meditate upon AthmA. Since upAsanam is a joyful act, it is said as “payan” (goal). bhagavAn, who is the means, is the goal for AzhwAr.
  • siRuga … – [when such bhagavath upAsanam is not present] One will become more fallen than even before [starting the pursuit of AthmA], ignorance which is the cause for bondage will grow like hundreds of branches in a tree; the bondage which will lead one to think “I am dhEva (celestial being); I am manushya (human)” [which is opposite to the truth of “I am the soul, servitor of bhagavAn“], will occur.
  • pinnum vIdillai maRugalil Isanaip paRRi vidA vidil – Even for the one who has full control of his senses, performed bhagavath upAsanam, exhausting the karmas (virtues/vices), at the time of attaining AthmA, unless he focusses his thoughts on bhagavAn during his last moments while shedding the body, such (kaivalya) mOksham will not be achieved.
  • maRugal il Isanai – sarvESvara who is opposite of all evil aspects. Alternatively, “maRugal il” indicates the agony one goes through at the time of death.
  • Isanaip paRRi vidAvidil – If there is no anthima smruthi (remembering bhagavAn during the last moment), one will be born as the object that one thought of at the end, just as in in the case of Adhi bharatha who was born as a deer since he thought of a deer at the last moment.
  • vIdu ahdhE – What I (AzhwAr) explained in pAsuram 1 “thirunAraNan thAL kAlam peRach chindhiththu uymminO” (Quickly meditate upon the divine feet of SrIman nArAyaNan and be uplifted) is the real goal.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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