Daily Archives: December 8, 2016

ఆర్తి ప్రబంధం – 7

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శ్రీః
శ్రీమతే శఠకోపాయ నమః
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ఆర్తి ప్రభందం

<<ఆర్తి ప్రబంధం – 6

emperumAnAr_thiruvadi_to_a_dumb

శ్రీ రామానుజులు మూగవారిని తన శిష్యులుగా స్వీకరించి వారిని తన పాదపద్మములను మాత్రమే ఆశ్రయించమని చెప్పెను

ప్రస్తావన

ముందు పాశురము వలే ఈ పాశురమున కూడ మణవాళ మామునులు శ్రీ రామానుజులు తనను ప్రశ్నించెనని ఊహించెను. క్రిందటి పాశురంలో, మణవాళ మామునులు శ్రీ రామానుజులను ఈ దేహము అంతముచేసి త్వరగా అతని వద్దకు చేర్చుకోవలెనని ప్రార్ధించెను. అందుకు శ్రీ రామానుజులు ” నేను ఎవరను మరియు నాకు ఏ అర్హత ఉంది , మీ తప్పులను గూర్చి ఆలోచించి మిమ్ముస్వీకరించుటకు? మీరు ఏమి చేయవలెనని విచారించలేని వారా? మీచే చెప్పబడినవాటిని మీరే చేయలేరా? మీ దేహమును అంతంచేసి మీరు చెప్పునట్లు మీకు మేలు చెసుకొనలేరా?” అని ప్రశ్నించెను. ఈ పాశురమున మణవాళ మామునులు ఆ ప్రశ్నలకు సమాధానము చెప్పెను. ఒక శిశువు తన పనులను తానే చేయునచో , మీ శిశువైన నేనూ నా పనులను చేసుకొనెదను. కాని ఒక పసికందుకు తన పనులను చేయడం సాధ్యముకాదు మరియు తనను తాను రక్షించుటకు తెలియదు. అదే విధముగా, ఈ అడియేన్ (నాకు) కు కూడ ఏమి చేయ్యాలో, ఎలా చేయవలెనో అని తెలియదు. నా తల్లి యైన మీరే నా కొఱకు అన్ని చేయవలెను.

పాశురం 7

అన్నై కుడినీర్ అరుంది ములైయుణ్ కుళవి
తన్నుడైయ నోయైత్ తవిరాళో? – ఎన్నే
ఎనక్కా ఎతిరాసా ఎల్లా నీ సెయ్దాల్
ఉనక్కు అదు తాళ్వో ఉరై

ప్రతి పద్ధార్ధం

అన్నై – తన శిశువు ఎడల అసమానమైన వాత్సల్యము గల ఒక తల్లి వలే
కుడినీర్ అరుంది – తాను మొడలు సేవించిన మందు యొక్క చెడు ప్రభవమును తగ్గించుటకు నీరు త్రాగునట్లు
తవిరాళో? – స్వస్థము చేయ లేరా
తన్నుడైయ ములైయుణ్ కుzహవి – పాలు త్రాగు తన పసికందు యొక్క
నోయై – రోగమును
ఎతిరాసా – ఓ! యతిరాజా!!
ఎనక్కా – (మీరు) అంతులేని వాత్స్యలముతో కూడిన నా తల్లి
ఎల్లా నీ సెయ్దాల్ – నాకు బడులుగా, నన్ను రక్షించుటకునెను ఎమి చేయవలెనని తలెచెడరొ
అదు – వాటిని
తాళ్వో – ఏ మొహమును పెంచక
ఉనక్కు – ఎప్పుడు పెరుగు మీ ప్రకాశమునకు?
ఉరై – దయ చేసి చెప్పుము!!!
ఎన్నే – ఎంతో ఆశ్చర్యము!!! (అన్ని తెలిసిన మీరు, ఈ విషయము తెలియపరుచుటకు నన్ను ఎంచినట్లు)

సామన్య అర్ధం

మణవాళ మామునులు ఇక్కడ తన శిశువు యొక్క రోగము తగ్గుట కొఱకు క్రమముగా మందుకు సేవించు తల్లిని ఉపమానముగా చెప్పెను. తల్లి వద్ద పాలు త్రాగే పసికందుకు తనకు తానే వ్యాదిని స్వస్తము చేయుటకు తెలియదు. తల్లియే తన బిడ్డకు బదులుగా చేయ వలసినవాటిని చేసి వ్యాదిని కుదుర్చును. మణవాళ మామునులు శ్రీ రామానుజునితో, వారే తనకు తల్లి అని, కావున తనకు బదులుగా వారె రోగము స్వస్థమగుటకు చేసినచో వారి ప్రకాశము (గొప్పతనము) ఏ మాత్రము తగ్గదని ప్రార్ధించెను

వివరణ

మణవాళ మామునులు ఒక ఉపమానముతో ప్రారంభించెను. ఒక తల్లికి పాలు త్రాగే శిశువు ఉండెను. అట్టి చంటివారికి ఏది తెలియదు, కావునా అన్నింటికీ తన తల్లి మీదే ఆధార పడును. ఒక వేళ ఆ శిశువుకు ఏదైన  కలిగినచో ఏమి చేయవలెను? ఆ తల్లి తన శిశువు యొక్క అనారోగ్యము బాగుచేయుటకు అవసరమైన అన్నింటిని వెంటనే చేసెదరు. ఔషధమగు నీటిని త్రాగెదరు.ఆ ఔషధము ఎక్కవై ఆపద కలుగకుండ, వాటిని కావలినంతమాత్రమే సేవించెదరు. ఇలా ఏదైనను శిశువు యొక్క అనారోగ్యమును గుణము చేయవలసిన అన్ని తల్లి తానే శిశువుకు బదులుగా చేసెదరు. తాను సరిగ్గ శిశువును సంరక్షించక పోవుటచేతనే శిశువుకు అనారోగ్యము కలిగెనని చింతించెదరు. మణవాళ మామునులు శ్రీ రామానుజులను అంతులేని వాత్సల్యం తో కూడిన తల్లియని అతనితో చెప్పెను. మణవాళ మామునులు శ్రీ రామానుజులను ” ఓ యతిరాజా!! నేను చేయవలసినవాటిని నాకు బదులుగా మీరు చేసినచో అది మీకు ఏ విధముగానైనా చెడు పేరు తెచ్చునా? లేదు, అది మీ ప్రకాషమునకు ఇంకనూ మెరుగు చేర్చును. ఇందున ఆశ్చర్యమగు విషయము ఏమి అనగా, ఈ సందేశమును మీరు నా ద్వారా ఈ లోకమునకు తెలియపరుచవచ్చు. అందరికీ ఈ సందేశమును ఎందునకు చెప్పరు?” అని అడిగెను.

మణవాళ మామునులు మన శాస్త్రములు పూర్తిగా ఈ సందేశముతో నిండి ఉన్నండుటను కారణముగ చెప్పెను. ప్రతిఒక్కరూ ఆచార్యులు తన శిష్యుల కొఱకు చేయు కార్యములను గుర్తుంచుకొనవలెను. తన ఆచార్యులు ప్రేమతో ఒక శిష్యుని ఎంచుకొని వారి మేలు కోసం కార్యములను చేయుటను “ఆచార్యాభిమానము”అని చెప్పెదరు. ఆచార్యులు ఆ శిష్యుని దేనిని చేయుటకు శక్తిలేని వారిగా గుర్తించెదరు. అదీగాక శ్రీమన్ నారాయణుడు తన యొక్క ఒక అస్తిని (ఆ శిష్యునిలో ఉన్న ఆత్మ) పొందినచో, ఆనందముచే వారి ముఖారవిందమున మందహాసముతో వెలుగును. కావున ఈ రెండింటిని ( శిష్యుని మరియు శ్రీమన్ నారాయణుని) తలచి ఆచార్యులు శిష్యుని బదులుగా అన్ని అనుష్టానములను చేసి శ్రీమన్ నారాయణుని ముఖమును ఆనందముతో మిక్కిలి ప్రకాశింపచేసెదరు. ఆచార్యుల ఈ కార్యము తన శిశువునకు అనారోగ్యము సరియగుటకు మందు మరియు నీరు త్రాగు తల్లితో సమానమైనది. తన శిష్యుపై అపార కరుణ చూపు ఇట్టి ఆచార్యులు “మహాభాగవతులు” అని చెప్పబడు వారికి నిదర్శనముగ ఉండెను. ప్రతిఒక్కరు వారి గొప్పతనమును తెలుసుకొని, వారి పాదపద్మములనే ఆశ్రయించి, వారు తన యెడల చేయువాటిని స్వీకరించవలెను. అది కొన్ని విషయములను మననుండి విడదీసి మరికొన్ని విషయములను చేర్చవచ్చును. శిశువు తన తల్లిని ఎట్లు పూర్తిగా అండగొని ఉండునో అదే విధముగా శిష్యులు వారి ఆచార్యుని ఆశ్రయించి ఉండ వలెను. ఈ సందేశము పలు మార్లు పేర్కొనబడెను. “వల్ల పరిశు వరువిప్పరేల్ (నాచ్చియార్ తిరుమొళి 10.10)” ఒక ఉదాహరణగా చెప్పవచ్చును.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-7/

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

आर्ति प्रबंधं – ५

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श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर ४

ramanujar-mamunigal

उपक्षेप

पूर्व पासुर में, मणवाळ मामुनि, श्री रामानुज के प्रति “उणर्न्दु पार” अर्थात, अपने परमपद प्राप्ति  पर विचार करने कि प्रार्थना करते हैं। इसके अनुबंध में, यह प्रश्न आता हैं कि मणवाळ मामुनि किस आधार पर श्री रामानुज से इतने अधिकार से प्रार्थना करते हैं। ऐसा क्या संबंध हैं मणवाळ मामुनि का श्री रामानुज से, जो उनका (मणवाळ मामुनि का) रक्षण अनिवार्य हैं ? यह पासुर इस प्रश्न का उत्तर देता हैं। मणवाळ मामुनि दृढ़ निश्चितता (निश्चय) से बताते हैं कि वे श्री रामानुज के पुत्र हैं और इसी कारण उनकी श्री रामानुज द्वारा आश्रय अनिवार्य हैं।  

पासुरम ५

तन पुदलवन  कूड़ामल  तान पुसिकुम  बोगत्ताल
इन्बुरुमो  तन्दैक्कु  एतिरासा – उन पुदलवन
अन्रो  यान उरैयाय आदलाल उन बोगं
नन्रो एनै ओळिन्द  नाळ

शब्दार्थ :

एतिरासा – हे एम्पेरुमानार (हे रामानुज)
तन्दैक्कु  – पिता को
इन्बुरुमो – क्या उनको कोई सुख मिलता है जब
तन – उनके
पुदल्वन – पुत्र
कूडामल – उनके सात न रहे
तान – और वे अकेले (पिता )
पुसिक्कुम –  भोग करे
भोगत्तै – ऐश्वर्य
उन  – आप (मेरे पिता )
यान – और मैं
पुदलवन – मैं आपका पुत्र हूँ, क्योंकि आप मेरे पिता हैं
अन्रो  – सच नहीं हैं ?
उरैयाय – कृपया बताइये
आदलाल  – अतः
उन – आपके
भोगं  –  भोग
नाळ – दिन पर जब (आप )
ओळिन्द – के बिना
एनै – मुझे
नन्रो – आपको सुख देगा क्या ?

सरल अनुवाद

इस पासुर में मणवाळ मामुनि एक दृष्टान्त देते हैं।  क्या पुत्र से अलग पिता संसार के सुख अनुभव कर सकता हैं ? क्या वे परदेश वास, अनुपस्तिथ पुत्र के विचार में ना रहेगा ?  अवश्य वे उस पुत्र के विचार में रहेगा और न सांसारिक सुख की अनुभव  करेगा , पर अपने पुत्र केलिए तरसेगा। मणवाळ मामुनि श्री रामानुज से प्रश्न करते हैं कि उनके (श्री रामानुज ) पुत्र (मणवाळ मामुनि ) के अनुपस्तिथि पर श्री रामानुज परमपद सुख का अनुभव अकेले (पुत्राभाव मे) कैसे कर सकते हैं ?

स्पष्टीकरण

मानिये कि एक पिता का प्रिय पुत्र परदेश मे वास कर रहा है । इस अवस्था में क्या वे अकेले अपने सामने उपस्थित धन जैसे सुखों का भोग कर सकते हैं ? मणवाळ मामुनि श्री रामानुज से विनम्र प्रस्तुति करते हैं , “हे यतिराज (सन्यासियों के राजा), सादृश्य से , अनिवार्य रूप मे (मै) आपका पुत्र हूँ।” (श्री सूक्ति, “करियान ब्रह्मत पिता” के अनुसार) । “हे एम्बेरुमानार ! कृपया इस स्वाभाविक पिता-पुत्र संबंध को निश्चित कीजिये। कट्टेळिल वानवर बोगं  (तिरुवाइमोळि ६.६.११) में चित्रित सुखों को आप अपने पुत्र को खोने पर अनुभव कैसे करेंगें? अडियेन (दास) को पता हैं कि मेरे (आपके पुत्र के) अनुपस्तिथि में आप परमपद के सुखों का भोग नही कर पाएँगे।  इसलिए अडियेन (दास) की प्रार्थना हैं, की आप मुझे अपने संग लें”

अडियेन प्रीती रामानुज दासी

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

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thiruvAimozhi – 4.2.9 – nangaimIr nIrum

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Full series >> Fourth Centum >> Second decad

Previous pAsuram

lord-maha-vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – Mother says “My daughter (parAnkuSa nAyaki) tries to speak about emperumAn‘s weapons but being unable to speak fully about them, becomes anguished”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, mother says “She keeps reciting emperumAn‘s distinguished symbols”.

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

nangaimIr nIrum Or peN peRRu nalginIr
enganE sollugEn yAn peRRa Ezhaiyaich
changennum chakkaram ennum thuzhAy ennum
inganE sollum irAp pagal en seygEn?

Listen

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

nangaimIr – Oh girls who are complete in all aspects!
nIrum – all of you
Or peN – a daughter
peRRu – gave birth
nalginIr – raised them;
yAn – I
peRRa – gave birth
Ezhaiyai – this girl who is desirous [of attaining emperumAn]
engan – how
sollugEn – to speak?

(Speaking about her as much as I can)
sangu ennum – saying Sanka (which is his unique symbol)
chakkaram ennum – saying chakra
thuzhAy ennum – saying thiruththuzhAy (thuLasi from his divine feet)
irAp pagal – day and night, without any difference
inganE – individually in this manner
sollum – she is saying
en seygEn – what shall I do for this!

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

Oh girls who are complete in all aspects! All of you have given birth to a daughter and raised them too. How can I speak about my daughter who is desirous [of attaining emperumAn]? She is individually saying Sanka, chakra (which are his unique symbols) and thuLasi (from his divine feet) day and night, without any difference. What shall I do for this!

Shall I shut her mouth making her see her own true nature? Shall I give her strength to speak about emperumAn’s symbols? Shall I present those symbols to her now [by bring emperumAn in front of her]? Implies that, she cannot do anything to console her. “nIru Or peN peRRu nalginIr” implies that nammAzhwAr‘s loving mood cannot be matched by the loving mood of other AzhwArs.

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

  • nangaimIr – You are so complete [in knowledge etc], yet you have to hear about the sufferings of my daughter.
  • nIrum Or peN peRRu nalginIr – All of you too gave birth to a daughter and raised them! Did anyone suffer like my daughter?

When asked “What is the difference between our daughters and your daughter?”, mother says,

  • enganE sollugEn – I can only speak about her state if it can be expressed through words. Even  if one can speak about bhagavAn’s qualities which are themselves explained in thaiththirIya upanishath as “yathO vAchO nivarthanthE aprApya manasA saha” (the words returned being unable to glorify bhagavAn‘s quality of bliss fully and even the mind cannot comprehend that), the qualities of those [AzhwArs] who are immersed in emperumAn‘s qualities cannot be comprehended. As said in SrIvishNu thathvam “sadhA para guNa vishtO dhrashtavyas sarva dhEhibhi:” (being engaged in the qualities of bhagavAn and thus qualified to be seen always by others), such devotees can be seen but cannot be spoken about. bhagavAn himself declared in SrI bhagavath gIthA 7.17 “priyOhi gyAninOthyartham” (such gyAni (devotee) is very dear to me). How can I speak about her state of desiring to get the objects from different place/time at this place and now?

When told “Still, you are much closer to her than us. Why don’t you tell as much as you know?”, she says,

  • sangu ennum – As if lifting a mountain, she says with great difficulty “Sanka” (conch). When that sets in, she says chakkaram ennum – [Since she is desirous] she is neither withdrawing; nor saying [since she is weak]. Thinking about the garland, which is placed in between the conch and disc on either hand of emperumAn, thuzhAy ennum. She is not saying [calling out loudly] as in thiruvAimozhi 7.2.1 “sangu chakkarangaL” (conch and disc) or as in 6.9.1 “kUr Ar Azhi veN sangu” (the sharp disc and the white conch). [When there is great danger one will call out like that. Is there any one who did that?] When dhraupathi was in great danger, she called out in mahAbhAratham “Sanka chakra gadhA pANE” (Oh one who has conch, disc and mace in his hands) [Since my daughter is in even greater dangerous situation, she is unable to even call out like that].
  • inganE sollum – She is anguishing by starting to say but unable to complete the words and repeating the same again and again.

For how long is this going on?

  • irAp pagal – always.
  • en seygEn – Should I make her complete what she started to tell? Or should I see her sthrIthvam (femininity) and withdraw from calling out?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 60

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Introduction (given by maNavALa mAmunigaL)

When those who thus heard emperumAnAr’s glories asked how great is his bhakthi (devotion), amudhanAr  divines here about his love for matters related to emperumAn and His devotees, and in thiruvAimozhi which emphasizes those two aspects.

Introduction (given by piLLailOkam jIyar)

In previous pAsurams, amudhanAr  divined about emperumAnAr’s establishment of the path of vEdhas, his strength to win those philosophies outside of vEdhas, his complete knowledge of vEdhas, and his teaching that knowledge to all in the world; in this – he divines about the three points – emperumAnAr’s, as part of that distinguished knowledge, unbounded love 1) towards emperumAn, and 2) towards His devotees who are like shadows under emperumAn’s divine feet, and 3)_ towards thiruvAimozhi which emphasizes these two aspects, and divines about emperumAnAr’s magnanimity which enables him to help about these three aspects to everyone.

uNarndha mey gyAniyar yOgam thoRum thiruvAimozhiyin
maNantharum innisai mannum idam thoRum – mAmalarAL
puNarndha pon mArban porundhum pathi thoRum pukku niRkum
guNam thigazh koNdal irAmAnusan em kulak kozhundhE                    60

Listen

Word by word meaning (given by maNavALa mAmunigaL)

yOgam thoRum – In each assembly of
uNarndha mey gyAniyar  – those who possess true knowledge of knowing what needs to be known, and.
idam thoRum – in each place
mannum  – which always
maNam tharum – possesses  the fragrance
thiruvAimozhi yin – of thiruvAimozhi
in isai –  with distinguished music,
pathi thoRum – and in each divine temple
porundhum –  where there is gracious and happy presence of
mArvan – one who is having beautiful divine chest
puNarndha – which is resided in at all times
mAmalarAL – by periya pirAttiyAr,
irAmAnusan – emperumAnAr
guNam thigazh – who is having the bright qualities of true self
koNdal – and helping everyone in all the ways using such qualities,
kozhundhu – and who is the head
em kulam – of our clan/group,
pukku – (such emperumAnAr would) enter each such place due to desire to involve in them
niRkum – and would get immersed in them;

This is how the glory of his devotion is, is the thought here.

OR,

It can also be said that amudhanAr , after speaking about the glory of emperumAnAr’s wisdom (gyAna vaibhavam), he himself thought about emperumAnAr’s glory of devotion (bhakthi vaibhavam), became brightened by such quality, and says that emperumAnAr who helps everyone about that love, is the head of our group/clan.

kozhundhu – Also can be said as – head (shoot, blossoming tip of a tree). With the clan/group as the root, and emperumAnAr as the top part, like how if there is any dryness in the root then the shoots would first dry up, if there is any danger to this (SrIvaishNava) clan, then it is emperumAnAr who would be having his divine face go dull.

Music giving out fragrance is – (thiruvAimozhi) having elegance of songs.

vyAkyAnam

uNarndha mey gyAniyar yOgam thoRum – devotion (bhakthi) is  – since it is the result of maturing of knowledge, that is, first understanding completely that SrIpathi (emperumAn) is the owner/lord, and then knowledge that takes in about emperumAn who posses all the auspicious qualities, who is the most joyous, and who enjoys and is enjoyed the most as said in ‘sarva gandhassarva rasa:’, that aspect in us blossoms into something that is just based on love, and is having the name as devotion.

So, uNarvu (in uNarndha) means devotion.

Such devotion

–  is the true knowledge, knowledge of what is fact;

– immersed without any barrier, in emperumAn’s nature, form, and qualities;

– non-blemished knowledge;

Such knowledge driven by devotion (bhakthirUpApanna gyAnam) – which is possessed by AzhvArs – wherever there are group of such AzhvArs – in each such place;

yOgam – group that is together;  conference (parishath).

All the devoted AzhvArs had first gotten non-blemished knowledge (mayarvaRa mathi nalam), were having full knowledge, understood thathva thrayam (chith, achith, eeSvaran), and considered them as is, and were involved in sarvESvaran who is the most enjoyed/enjoyable as said in ‘appozhudhaikku appozhudhu en ArAvamudham [thiruvAimozhi – 2.5.4]’, and as they said in ‘ayarppilan alaRRuvan thazhuvuvan [thiruvAimozhi  – 1.3.10] due to desire to be with Him in any which ways, had worn women’s clothes, sent messengers, performed madal (going around and announcing their love to the people, etc.), and so were having boundless love;  so, it is not inaccurate to say that AzhvArs are ‘uNarndha mey gyAniyar’.

thiruvAimozhiyin maNam tharum innisai mannum idam thoRum – The collection of words from the divine mouth of nammAzhvAr who is the head among the ten AzhvArs, which are known as dhivya prabandham’s;  since thiruvAimozhi talks about the one said as ‘sarva gandha:’, it is also fragrant, and it gives that (Him/fragrance) to those who recite it, that music which is in the form of songs to recite as said in ‘yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’, and ‘thoNdarkku amudham [thiruvAimozhi – 9.4.9]’, and thus is one of the most enjoyable – wherever such music is present and well set, in each such place;

mAmalarAL puNarnda pon mArvan – periya pirAttiyar who is having the most distinguished  lotus flower as her seat, is having her togetherness in the divine desirable chest of Him – such sarvESvaran.

{Translator’s note: The above three phrases could be read together (anvayam) as being applied to emperumAn (pon mArvan): as, in the gathering of SrIvaishNavas, as maNavALa mAmunigaL gave eedu kAlakshEpam (thiruvAimozhi), it was sarvESvaran who had entered that place and got immersed in it (and submitted a thaniyan to His AchAryan)}.

srisailesa-thanian-mamunigal-eedu-goshtiThe place of gathering & fragrance of thiruvAimozhi’s musical hymns (who is immersed in it here?)

porundhum pathi thoRum – in all the divine temples where He is present happily; in the perumAL kOyil where pEraruLALar Himself came with him showing the way and got him reach safety, in the namperumAL kOyil by the command of periya perumAL, in thiruppathi when Saivites came from kALahasthi and caused lowly trouble, in thirunArAyaNapurm for winning the ones whose philosophy did not accept vEdhas, and moreover in each of the many dhivya dhESams like thirunagari, thirumAlirunchOlai, and more,

pukku niRkum – due to the desire to enjoy those places, he went to each such dhivya dhESam in many ways, and organized them completely, due to the higher plane of devotion of fear of separation he was fully immersed in them,  and present there doing mangaLAsAsanam (wishing Him well) at all times, and having love higher than that of the distinguished ones referred to in ‘uNarndha mey gyAniyar (AzhvArs),  he would without separation ever would be immersed in the three aforementioned places.

guNam thigazh koNdal  – As such great quality that is bhakthi got into him and became something worth and became significant, as said in ‘mugach chOdhi vAzhi [Arththi prabandham]’ (Wishing long life to the light on the divine face of emperumAnAr), his knowledge, devotion, and steadfastness, and the glory of those pramAthas (learned ones mentioned above), and the glory of those texts, and periya pirAttiyAr who says ‘apramEyam hithaththEjO yasya sA janakAthmajA:’,  His glory that would make us lose ourselves – emperumAnAr pours and gives all these to everyone, everywhere, at all times,  like how the rain would pour without distinction of land or sea – such ultimately generous –

rAmAnusan –  emperumAnAr

em kulak kozhundhE –  em kulam is – our clan/group – SrIvaishNava group. For that group, emperumAnAr is ‘kozhundhu’ – that is, ­for growing into a tree or to spread around as a creeper, the root cause is the tender shoot,  so for our group he is the root cause. kozhundhu – head/lead.

Or, his saying ‘em kulak kozhundhu’  is –  our group being the root, and emperumAnAr being the tender shoot  (from which leaves etc., grow), and so like how if the root gets a dry spell then it is the tender shoots which would become dull and dry first, if some drawback happens to our group, it is his face that would become dull first.

We can think of the arrangement of lines as “The generous one having great qualities, our root cause,  emperumAnAr, would go to each of those noble places and be immersed”.

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

uNarndha ….. yOgam thoRum – As said in ‘svagyAnam prApaka gyAnam prApya gyAnam mumukshubhi: | gyAnathrayam upAdhEyam Ethadhanyannakinchana || ‘  (For those who wish to get liberated, it is only three types of knowledge that is to be gained – about self (AthmA), about the means (upAyam), and about the goal (upEyam); nothing else is needed),

he is referring to such people who have learned what needs to be learned, when saying ‘uNarndha gyAniyar’. After learned them, those who say and do as is, are ‘uNarndha mey gyAniyar’. Now, since it talks about thiruvAimozhi, they would have understood its meaning, that is, of ‘mikka iRai nilaiyum..’, that is, artha panchakam.

yOgam – place of assembly. As said in ‘vasanthi vaishNavA yathra thathra sannihithO hari:’ (wherever vaishNavas live, emperumAn is present in those places),  emperumAnAr goes in and involves himself in those places where such people assemble/ are present.

thiruvAimozhiyin … innisai mannum idam thoRum – In all the places where those like madhurakavi AzhvAr who sings the sweet music of kurugUr nambi,  emperumAnAr goes in and gets involved.  Since nammAzhvAr ‘s earlier three prabandhams are of type iyarpA (not in the poetic form that is singable), he is referring to his thiruvAimozhi (which is not iyarpA category) as ‘innisai’ (sweet music).

Wherever raghunAthan’s glory is sung, thiruvadi (hanuman) would stand there with folded hands and tearful eyes listening to it – likewise, wherever there is the music of thiruvAimozhi, emperumAnAr gets involved and immersed.

porundhum pathi – place where emperumAn is present well set (in this world). It would seem that there would be places where emperumAn would Not be well set – that would be paramapadham. Unlike in paramapadham where He cannot be peaceful due to thinking about us who are suffering here, He is able to be present well set in here amongst us and is happy to be so.

As said in ‘SrI vaikuNta virakthAya’ , and ‘thyakthvA vaikuNtamuththamam’, He got disinclination towards paramapadham, and leaving it he came here living happily in divine temples, and the reason is – pirAttiyAr in his divine chest. The divine couple are together in enjoyment here, and have discarded and forgotten about paramapadham.

emperumAnAr goes to various dhivya dhESams and gets immersed – like thirumangai AzhvAr.

For nammAzhvArthaniyE pugum Ur thirukkOLUr’ (goes by ‘her’self to thirukkOLUr only); for thirumangai AzhvAr who is ‘mada mAn’,  ‘kALaiyOdu pugum Ur – aNi Ali’ only. Whereas in case of emperumAnAr, he goes to all the dhivya dhESams along with all his group and gets immersed.

thirumangai AzhvAr divining ‘pathiyE paravith thozhum thoNdar [periya thirumozhi – 7.1.7] (~ devotees who go across to dhivya dhESams), he might have meant emperumAnAr and his group itself!

The three places referred to in this pAsuram in which emperumAnAr gets immersed, are about pramAthA (those who learn from the authoritative references), pramANam (authoritative references), and pramEyam (who/what is learned using such references).

– – – – –

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thirumAlai – 42 – pazhudhilA ozhugalARRu

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periyaperumal-thiruppanazhwarperiya perumAL – thiruppANAzhwAr

avathArikai (introduction)

Those who have this knowledge of mEmporuL pAsuram, even if they are born in lowly births and consequently have lowly behaviour, are qualified to be worshipped by those who are born in higher births (chathurvEdhis, those who are conversant with all the four vEdhas), on a par with sarvESvaran, and are also qualified for exchanging gyAnam (knowledge) with those born in higher births.

Let us go through the pAsuram and its meanings.

பழுதிலா ஒழுகல் அற்றுப் பல சதுப்பேதிமார்கள்
இழி குலத்தவர்களேலும் எம்மடியார்களாகில்
தொழுமினீர் கொடுமின் கொள்மின் என்று நின்னோடும் ஒக்க
வழிபட அருளினாய் போல் மதிள் திருவரங்கத்தானே.

pazhudhilA ozhugal ARRup palasadhuppEdhimArgaL
izhi kulaththavargaLElum emmadiyArgaLAgil
thozhuminIr kodumin koLmin enRu ninnOdum okka
vazhipada aruLinAy pOl madhiL thiruvarangaththAnE

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Word-by-word Meaning

madhiL thiruvarangaththAnE – Oh one who is residing inside the temple with high walls!
ozhugal ARu – in the lengthy lineage starting with brahmA, up to themselves
pazhudhu ilA – without any blemish
pala sadhuppEdhimArgaL – those who are learned in the four vEdhas!
em adiyArgaL Agil – if they are regarded as “our servitors”
izhi kulaththavargaL Elum – even if they are born in a lowly birth
nIr – you
thozhumin – worship (them)
kodumin – teach them (the special knowledge that you have)
koLmin – learn from them (if they have special knowledge)
enRu – thus
ninnOdum  okka – as your equal
vazhipada – to worship
aruLinAy pOl – did you not divine!

vyAkhyAnam (commentary)

pazhudhilA ozhugalARRu – Starting from brahmA and reaching up to them, they come from a lineage where no blemish [transgression] could be pointed at them. ozhugal – long lineage; ARu – path. Either in their birth or in their behaviour, they do not slip from their quality of brahminhood (quality of being a brAhmaNa).

pala sadhuppEdhimArgaL – in this lineage there were many  who had studied all the four vEdhas. Just as it is said chathurvEdhA rushaya: (rishis are those who recite the four vEdhas), the people from this lineage are learned like the rishis. sadhuppEdimArgaLAzhwAr is calling out to those in this lineage, Oh! chathurvEdhimArgaLE (those who have learned the four vEdhas)!

izhi kulaththavargaLElum – even if they are born in a class below which there is no other class. Elum – as said in SrI gIthA “bahunAm janmanAm anthE” a person gets the knowledge that emperumAn is the prApyam and prApakam (goal and means) only after many [hundreds of thousands of] births. For those with such a high level of knowledge [of mEmporuL], it is unlikely that they would be born in a low birth. If they had been born in a low birth, like a vidhura or a dharmavyAdha . . .

em adiyArgaL Agil – if they know all the relationships with me [emperumAn] [it is said that there are nine types of relationships between a chEthana and emperumAn] and if they act according to that knowledge. The meaning here is that these people think that kainkaryam to emperumAn alone is beneficial and emperumAn also thinks that for them he is the upAyam and upEyam (means and goal) and all types of relationships for these people.

thozhumin nIr – you worship them. “vidhyAmadhO dhanamadhas thruthiyO’bhijanO madha: I EthE madhAvalipthAnAm Etha Eva sathAm dhama: II” (for the arrogant, being learned becomes a cause for arrogance; being wealthy is also a cause for arrogance; being born in a high lineage also becomes a cause for arrogance. These (education, wealth and lineage) become the causes for good people to be humble). Thus, you people, who feel that your education, wealth and high lineage should become reasons for humility instead of arrogance, fall at their feet [prostrate to them]. jithanthE SlOkam 1.9 says “kAlEshvapi cha sarvEshu dhikshu sarvAsu chAchyutha I SareerE cha gathau chApi varthathE mE mahath bhayam II” (Oh one who does let his followers down! In all the puNya kAlam (auspicious times), in the puNya kshEthrams (holy places) in all directions, in the physical body (which is the implement for virtuous deeds) and in the state other than physical body, I have great fear). Thus, as said in sacred texts, only emperumAn’s causeless grace gives fearlessness and all the other implements create only fear. You people, who have this belief, worship those who have the same belief. As kUraththAzhwAn, in SrIvaikuNta sthavam 77 says “ kainkarya nithya nirathair bhavathEkabhOgair nithyairanukshaNanavInarasArdhrabhAvai: I nithyA’pi vAnchithaparaspara nIcha bhAvair madhdhaivathai: parijanaisthava sangasIya II” (make me to be together with those who are your beloved ones and who are fit to be worshipped by me, who are always engaged in kainkaryams, who consider you as their greatest enjoyment, those whose hearts melt in new experienes [about you] every moment, who desire to be servitors to each other), the true nature of AthmA, which is being humble, comes naturally to those born in lower births. It is very rare for you people, born in high lineage and being learned in the four vEdhas, due to the arrogance of being born in high birth. The opinion here is that “if you people worship them, your arrogance which makes you suffer in this samsAram, will go”. Have we seen anywhere a person from lower birth protecting one from higher birth? In kaiSika vruththAntham (incident), we have seen that nampAduvAn, a person from chaNdALa class, was able to get rid of brahmarakshas (a demoniacal entity) from the body of a brAhmaNa who had lost his quality of being a brAhmaNa.

kodumin koLmin – if they desire to obtain knowledge from you, tell them supportively. If they desire to divine knowledge about emperumAn to you, seek it and enjoy it. Since those exchanges which take place because of class of birth and engaging with each other because of qualities, will not last beyond that birth, they will be like words written on the surface of water and will not last long. Relationship established with these people [having knowledge of mEmporul] through exchanging of knowledge will continue beyond this birth, into paramapadham and will last as long as AthmA lasts [forever].

enRu ninnOdum okka vazhipada aruLinAy pOl – The opinion here is that “since all the meanings until now in this pAsuram have been divined by you [emperumAn] , who grants mOkshapalam (benefit of liberation), there is no scope for any doubt in this”. enRu ninnOdum okka aruLinAy – you divined “since there is no one superior to me, fit for worshipping, worship them just as you worship me and proceed in the path of righteousness”. aruLinAy – vyAkhyAthA (commentator) quotes emperumAn who divined in gArudam 219.6…9  “madhbahakthajana vAthsalyam pUjAyAnchAnumOdhanam I svayamabhyarchananchaiva madharthE damba varjanam II mathkathASravNE bhakthi: svaranEthrAnga vikriyA I mamAnusmaraNam nithya yachcha mAm nOpajIvathi I bhakthirashtavidhA hyEshA yasmin mlEchchE’pivarththathE II sa viprEndhrO muni: SrImAn sa yathi: sa cha paNditha: I thasmai dhEyam thathO grAhyam sa cha pUjyO yathA hyayan II” ((1) motherly love towards my followers, (2) agreeing to my being worshipped, (3) the person himself worshipping me, (4) not being ostentatious in my matters, (5) showing affection in hearing my stories, (6) when thinking about me, voice faltering, eyes shedding tears and body developing goose-bumps always, (7) always thinking about me and (8) not asking for any other benefit from me [except myself] – if these eight different types of devotion are seen in a person, even if he is a lowly person, he alone is a superior brAhmaNa; he alone is a sage; he alone is a wealthy person; he alone is a scholar; he can be taught knowledge; knowledge can be obtained from him; he is fit to be worshipped like me).  aruLinAy – isn’t this secret divined by you out of your causeless mercy? nammAzhwAr in his thiruvAimozhi 7.10.11 “thIrththangaLE enRu pUsiththu nalgiyuraippar tham dhEviyarkkE ” (nithyasUris also will tell their consorts about the pure nature of those who have connection with emperumAn)

pOl – like that. We can consider that in the SlOka seen earlier on varAha avathAram (incarnation as varAha), what he divined as varAha, he carried out as periya perumAL in the case of thiruppANAzhwAr. First varAha perumAL divined the meanings for this. (thoNdaradippodi) AzhwAr composed the meanings in this pAsuram in thamizh. periya perumAL, after hearing this pAsuram, carried it out in the case of thiruppANAzhwAr. Just as SrI rAma heard SrI rAmAyanam from agasthya (a sage), periya perumAL heard these meanings from this AzhwAr.

madhiL thiruvarangaththAnE – instead of merely giving a discourse on this as varAha avathAram, did you not come to thiruvarangam (SrIrangam) and make lOka sArangamuni (a temple priest) who is from a higher birth and status to carry on his head, thiruppANAzhwAr, who is from a lower birth and status? madhiL thiruvarangaththAnE – only if it is possible to cross the temple compound wall can one cross the limit set by you.

In some texts, it is mentioned that this pAsuram extols the virtues of SrIpAdha thIrtham (divine water from the feet of emperumAn’s followers). The previous pAsuram, pOnagam seydha sEdam, mentioned about the greatness of food partaken from a follower of emperumAn. It is apt that this pAsuram mentions about the greatness of SrIpAdha thIrtham. The meaning for kodumin koLmin should be changed in keeping with this order. If the followers pray for it, provide SrIpAdha thIrtham and accept if they offer SrIpAdha thIrtham.  ninnOdum okka vazhipada aruLinAy – in SAsthram, it is mentioned that AchAryan is to be treated as emperumAn’s avathAram (incarnation). Hence, ninnOdum okka would mean treating AchAryan like emperumAn. Just as it says svAchAryamiva tham dhrushtvA (looking  (at a SrIvaishNava) (with dignity) as one’s AchAryan ….), one should worship a SrIvaishNava like one’s AchAryan. Similarly avidhyam vA sa vidhyam vA (irrespective of whether a SrIvaishNava is learned or not, he should be treated with dignity). thiruvAimozhi 7.10.11 that we had seen earlier dhEvar vaigal thIrththangaLE enRu , nithyasUris also lauded because of the connection with SrIpAdha thIrtham. nammAzhwAr in his thiruvAimozhi 10.9.10 said pAdhangaL kazhuvinar meaning that nithyasUris accepted SrIpAdha thIrtham.

We shall next take up the 43rd pAsuram.

adiyEn krishNa ramanuja dhAsan

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