Daily Archives: November 29, 2016

thirumAlai – 37 – theLivilAk kalangal nIr

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

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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.

தெளிவிலாக் கலங்கல் நீர் சூழ் திருவரங்கங்கத்துள் ஓங்கும்
ஒளியுளார் தாமே அன்றே தந்தையும் தாயும் ஆவார்
எளியதோர் அருளும் அன்றே என் திறத்து எம்பிரானார்
அளியன் நம் பையல் என்னார் அம்மவோ! கொடியவாறே.

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


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

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

Full series >> Fourth Centum

Previous Decad



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

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రభందం

<<ఆర్తి ప్రబంధం – 5



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.


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/

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