Monthly Archives: December 2016

sthOthra rathnam – 9

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

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lotus-eyed-krishna

Introduction

[Now, ] ALavandhAr says “I am more qualified than brahmA et al to praise bhagavAn. It is not that glorifying bhagavAn will bring about his mercy [upon the one who glorifies]; rather the pain one takes upon oneself to glorifying emperumAn will cause emperumAn to shower his mercy upon him; since I am very dumb, I can easily try hard to praise him compared to brahmA et al [who already have some intelligence and may not try very hard] and thus I am more qualified to bhagavAn“.

kinchaisha SakthyathiSayEna na thE’nukampya:
sthOthApi thu sthuthikruthEna pariSramENa |
thathra Sramasthu sulabhO mama mandhabudhdhE:
ithyudhyamO’yamuchithO mama chApjanEthra ||

Word by word meaning

kincha – further
Esha: sthOthA – me who is praising
Sakthi athiSayEna – greatness of my ability
thE – for you
na anukampya: – not qualified to have you shower your mercy;
api thu – but
sthuthi kruthEna pariSramENa – becoming tired in praising you (qualified to have you shower your mercy);
hE abjanEthra – oh reddish eyed lord!
thathra – in this case
mandha budhdhE: – having very little intelligence
mama thu – for me
Srama: – fatigue
sulabha: – will easily occur;
ithi – thus
mama cha – for me only
ayam udhyama: – this effort
uchitha: – is apt.

Simple Translation

Further, I am not qualified to have you shower your mercy due to greatness of my abilities to praise you; but I am qualified to have you shower your mercy due to becoming tired in praising you; in this case, I will become fatigued easily due to having very little intelligence; thus, this effort [of praising you] is only apt for me [in comparison with brahmA et al].

vyAkyAnam (Commentary)

  • kincha – Further, ALavandhAr says “Not just equality with brahmA et al, there is a reason for me to have more qualification than them to praise bhagavAn“.
  • Esha sthOthA – Being different from samsAris due to having friendliness towards bhagavAn, [I am the one who] engaged in praising bhagavAn thinking “this is the purpose of having the mouth”.
  • Sakthi athiSayEna na thE’nukampya: – I am not getting your blessing due to having the ability to praise you.
  • thEALavandhAr saying “You who has boundless greatness which cannot be praised comprehensively by vEdham and nithyasUris, like to be elaborately praised”; Alternatively, ALavandhAr is saying “Since you have wonderful qualities and as a result of that, like the praises even of the samsAris (worldly people); such you for whom, my sthOthram is too great [due to me being greater than samsAris]”.
  • api thu – Otherwise; Alternatively – being asked a question in a friendly manner.
  • sthuthi kruthEna pariSramENa – You shower your mercy on seeing some one having great desire to praise you, and not having the ability to do so, becoming very tired being unable to glorify you.
  • thathra – this being the case;
  • Sramasthu sulabhO mama – I have this fatigue/tiredness in abundance.
  • thuthu can be considered as avathAraNa (exclusivity) indicating, only I have this fatigue.
  • mandha budhdhE: – the cause for such fatigue is highlighted; that is “having very little intelligence”.
  • ithi – in this manner; thus;
  • ayamudhyama: – this effort of beginning to praise as said in 6th SlOkam “sthOshyAmi“.
  • uchithO mama chacha may indicate avadhAraNa (exclusivity) to say “This effort is apt only for me”; it can be samuchchaya (conjunction) with previous SlOkam to say “This effort is apt for me too as for vEdham, brahmA et al”.
  • abjanEthra – As said in SrIvishNu purANam 1.20.16 “avalOkanadhAnEna bhUyO mAm” (prahlAdha says – Protect me by glancing at me again) and in thiruvAimozhi 9.2.1 “un thAmaraik kaNgaLAl nOkkAy” (glance at me with your lotus eyes), praying for uninterrupted completion of the sthOthram [grantham] by mercifully glancing with your beautiful divine eyes; Alternatively – it is explaining how emperumAn‘s divine eyes became lovingly cool seeing ALavandhAr‘s firm conviction to continue praising him as in thiruvAimozhi 1.10.10senthAmaraik kaNNodu maRappaRa ennuLLE manninAn” (He arrived to remain firmly in my heart with his divine reddish lotus eyes, so that I never forget him).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

आर्ति प्रबंधं – ६

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

आर्ति प्रबंधं

<< पासुर ५

ramanuja

उपक्षेप

पिछले पासुर और इस पासुर के संबंध को “उन भोगं नन्रो एनै ओळिन्द नाळ” से स्थापित किया गया हैं।  पिछले पासुर में मणवाळ मामुनि (वरवरमुनि), श्री रामानुज से प्रश्न करते हैं कि, उनके (मणवाळ मामुनि के) सांसारिक बंधनों में रहते हुए, वे (श्री रामानुज) परमपद के भोग कैसे कर पाएंगे। मणवाळ मामुनि (वरवरमुनि) के कल्पना में श्री रामानुज उसका ऐसा उत्तर देते हैं, “ हे मणवाळ मामुनि (वरवरमुनि), अपनी बौद्धिक परिपक्वता और आत्मिक (आध्यात्मिक) यात्रा को विकसित कीजिये, उचित समय पर अवश्य आपको परमपद ले जाएंगे। ऐसा आरोप क्यों लगा रहे हैं कि आपके अनुपस्थिति में हम परमपद का भोग कर रहे हैं ?” श्री रामानुज के इस प्रश्न का उत्तर देते हुए मणवाळ मामुनि (वरवरमुनि) इस पासुर में कहते हैं कि “हे स्वामी, यह आपका विचार “अनुकूलर्” (परमपद प्राप्ति के विधि तथा नियमानुसार रहने वाले एवं उस मार्ग पर चलने वाले अनुकूलरों को प्रोत्साहित करने वाले जन “अनुकूलर” कहलाते हैं) अनुकूल जनों के लिये है . परंतु अड़ियेन् (यह दास) “प्रतिकूल” है ।  (परमपद प्राप्ति के स्थापित नियमो के विरुद्ध जन जो अन्य “अनुकूलरों” के विरुद्ध हैं, यह “प्रतिकूलर” कहलाते हैं।  ) और मुझ जैसे प्रतिकूल के, एक क्षण में भी प्रतिकूल (विचार और आचरण) बढ़ सकती हैं। इसीलिए आपसे विनती है कि, यह शरीर जो दुष्ट गुणोत्पत्ति का क्षेत्र हैं, इसको मिटाए।”

पासुरम ६

वेम्बु मुट्र कैप्पु मिगुवदुपोल वेव्विनैयेन
तीम्बु मुट्रुम देगमुट्रि  चेल्लुङ्गाळ – आमपरिसाल
एर्कवे सिन्दित्तु एतिरासा इव्वुडलै
तिर्कवेयान वळि सै

शब्दार्थ

एतिरासा – (हे! यतिराजा !!!)
वेम्बु –  एक नीम का पेड़ ऐसा है जब वह
मुट्र – परिपक्व होता है (समय बीतने पर )
कैप्पु मिगुवदु – कड़वापन बढ़ता है
पोल – ऐसे
वेव्विनैयेन – अड़ियेन का शरीर जो अत्यंत क्रूर पापो का निवास है
देगमुट्रि – ऐसा शरीर उम्र में बढ़ने से और
चेल्लुङ्गाळ – और इसी तरह परिपक्व होगा तो
तीम्बु – (केवल) बुरे कर्म
मुट्रुम – उसमे भरपूर रहेगा
आमपरिसाल – (अतः ) मेरे जीवात्मा के सच्चे स्वभाव को पुनर्निर्माण करने केलिए
एर्कवे सिन्दित्तु – (आपसे अड़ियेन कि विनती है ) कि अधिक समय बीतने से पहले विचार करे और यह कार्य समाप्त करे
सै – और करे, सबसे उचित
वळि – तरीखा
तिर्कवेयान – और नाश करे
इव्वुडलै – यह शरीर जो सारे बुराइयों का निवास है

सरल अनुवाद :

इस पासुर में, संसार के क्रूर पापो के उद्भव जो यह शरीर है, मणवाळ मामुनि (वरवरमुनि) श्री रामानुज से उसको नाश करने की प्रार्थना करते हैं।  यहाँ वे नीम पेड़ का उदाहरण देते हैं।  नीम पेड़ का कड़वापन समय के सात अधिक होता है। मणवाळ मामुनि (वरवरमुनि) कहते है कि इसी प्रकार उनके शरीर के द्वारा किये जाने वाले पाप भी बढ़ते रहते है। अतः वे श्री रामानुज को अपने शरीर को (शीघ्रता से) उचित प्रकारेण नाश करने की प्रार्थना करते हैं।  

स्पष्टीकरण :

श्री रामानुज से मणवाळ मामुनि (वरवरमुनि) कहते हैं , “हे! यतिराजा! सन्यासियों के नेता ! स्वभाव से ही मीठा गन्ना, बढ़ते समय के साथ और मीठा बनता है।  इस प्रकार स्वभाव से ही कड़वा नीम पेड़, बढ़ते समय के साथ और कड़वा बनता है।  वैसे ही, संसार में सबसे क्रूर पापो का निवास, मेरा यह शरीर, बढ़ते समय में और अधिक पाप जमाने लगता है। नये पापों के उद्भव तुच्छ गुणों का प्रतीक हूँ।  केवल तुच्छ गुणों के निवास इस शरीर को तुरंत नष्ट करने की विनती अडियेन् आपसे करता है।

अडियेन् प्रीती रामानुज दासी

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

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sthOthra rathnam – 8

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

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bhagavan

Introduction

Like ISwara motivated arjuna who withdrew from the battle to say as in SrI bhagavath gIthA 18.73 “karishyE vachanam thava” (I will fight as you said), here, he motivates ALavandhAr saying – even those with limited capabilities have praised emperumAn according to their gyAnam (knowledge) and Sakthi (ability) as said in “ishukshayAnnivarthanthE … ” (Soldiers are returning due to lack of arrows and not because of having destroyed the earth and the sky). Similarly, poets are withdrawing due to lack of knowledge on their part and not because of completely singing the qualities of gOvindha) and in thiruvAimozhi 5.8.4 “kANum aLavum sellum kIrthiyAy” (one who has qualities that grow as much as others can see); you too can praise [me] in this manner; vishNu dharmam 1 “sA jihvA yA harim sthauthi” – that which praises hari, only that is called tongue); the mouth is present only to praise me; as said in SrIvishNu sahasranAmam “sthavya: sthavapriya:” (he is praiseworthy and he likes to be praised), it is dear to me to be praised. Hearing this, ALavandhAr becomes convinced [to praise emperumAn].

yadhvA SramAvadhi yathAmathi vApyaSaktha:
sthaumyEvamEva kalu thE’pi sadhA sthuvantha: |

vEdhASchathurmukhamukhAScha mahArNavAntha:
kO majjathOraNukulAchalayOrviSEsha: ||

Word by word meaning

yadhvA – Or
aSkatha: (aham) – incapable me
Srama avathi – until becoming tired
yathAmathi vA api – as much as I know
sthaumi – shall praise;
sadhA – always
sthuvantha: – praise
thE vEdhA: api – the vEdhams
chathur mukhAScha – four-headed brahmA et al
Evam Eva khalu – in this manner only (praising);
mahA arNava antha: – inside a huge ocean
majjathO: – submerge
aNu kulAchalayO: – (small) atom, (big) mountain
ka: viSEsha: – what is the difference?

Simple Translation

Or, I who am incapable shall praise until becoming tired or as much as I know; in this manner only the vEdhams that always praise, the four-headed brahmA et al are praising; what is the difference between a (small) atom and a (big) mountain which are submerged inside a huge ocean?

vyAkyAnam (Commentary)

  • yadhvA – [Or] answering the question [of why he continues to praise]; ALavandhAr is saying “My previous statement of ‘I cannot do this’ does not make sense”.
  • SramAvadhi yathAmathi vA – [I shall praise] until I become tired or  until to the limit of my gyAnam; Alternatively explained as – One can only praise to the extent of his/her knoweldge and ability.
  • aSakthOpi sthaumi – Even if I am incapable in all aspects, I am praising.
  • sadhA sthuvantha: vEdhAS chathurmukha mukhAScha Evam Eva khalu thE’pi – Those who are able to identify thyAjya (what is to be given up) and upAdhEya (what is to be pursued) and able to give up that which needs to be given up and pursue that which needs to be pursued.
  • sadhA sthuvantha: vEdhA: – vEdhams which are always united with (focussed) on bhagavAn.
  • chathurmukha mukhAScha – brahmA and rudhra who live for dhvi parArdha span of time [1 parArdha – 50 years of brahmA’s life, each year of brahmA’s life = 360 days, each day of brahmA’s life = 1000 chathur (four) yuga cycles and same amount of passive time in the night of brahmA] and sages sanaka et al who can glorify emperumAn to the maximum.
  • Evam Eva khalu – Only according to the gyAnam (knowledge) and Sakthi (ability). thaiththirIya upanishath Anandhavalli 9.1 “yathO vAchO nivarthanthE …” (the words returned being unable to glorify bhagavAn‘s quality of bliss fully and even the mind cannot comprehend that); SrIvishNu purANam 1.9.59 “yannAyam bhagavAn brahmA jAnAthi paramam padham” (That abode which is not known to brahmA even); nAnmugan thiruvanthAdhi 10 “mAmalarAn vArsadaiyAn vallarE allarE vAzhththu” (brahmA who is born in the best flower and rudhra who has matted hair are not capable of praising bhagavAn); mUnRAm thiruvanthAdhi 21 “pEsuvAr evvaLavu pEsuvar avvaLavE” (emperumAn’s glories are as much as the speaker’s speech); mahAbhAratham mOksha dharmam 179.4 “na grAhya: kEnachith kvachith” (brahmA says – bhagavAn is not known by anyone including myself, rudhra and everyone else). Wehn asked “Even if this is the case, is there not difference between you and them?”, ALavandhAr says – Though vEdham is different from [i.e., greater than] brahmA and rudhra, they are all the same in being unable to fully speak about bhagavAn; similarly, even if they are different from [i.e., greater than] me, there is no difference in being unable to fully speak about him.

When asked “Is there an example?”, ALavandhAr says

  • maha arNAva anthar majjathOr aNu kula achalayO: kO viSEsha: – While very minute object (like a mustard seed) and a mountain are significantly different, when they are inside an ocean, there is no difference.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

sthOthra rathnam – 7

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

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dhevas-worshipping-vishnu

Introduction

ALavandhAr rues himself saying “brahmA, Siva, sages like sanaka et al get drowned right at the shore of the ocean of bhagavAn when trying to praise him; but I set out to comprehensively praise such bhagavAn”, and withdraws from the effort as arjuna gave up fighting after setting out to fight as said in SrI bhagavath gIthA 1.47visrujya saSaram chApam” (dropped the bow along with the arrows).

thathvEna yasya mahimArNavaSIkarANu:
SakyO na mAthumapi SarvapithAmahAdhyai: |

karthum thadhIyamahimasthuthimudhyathAya
mahyam namO’sthu kavayE nirapathrapAya ||

Word by word meaning

yasya – that emperumAn‘s
mahima arNava SIkara aNu: – even a small atom in a droplet of the ocean of greatness
Sarva pithAmahAdhyai: api – by Siva, brahmA et al
thathvEna – truly
mAthum – to measure
na Sakya: – impossible
thadhIya mahima sthuthim – praises about such emperumAn’s greatness
karthum – to do
udhyadhAya – one who has set out
nirapathrapAya – shameless
kavayE – one claims to be a poet
mahyam – for me
nama: asthu – should be saluted myself

Simple Translation

It is impossible for Siva, brahmA et al to truly measure even a small atom in a droplet of the ocean of greatness of that emperumAn. I who has set out to do [sing] praises about such emperumAn’s greatness shamelessly claiming to be a poet, should salute myself [for this laughable effort].

vyAkyAnam (Commentary)

  • thathvEna – ISwara’s svarUpa (nature) etc [forms, qualities, activities] as they are.
  • yaysa – He who is famous for his endless qualities as said in mathsya purANam and varAha purAnam 74.40 “yathA rathnAni jaladhE: …” (Like the gems in the ocean are countless, emperumAn‘s qualities are also countless).
  • mahima arNava SIkarANu: – An atom of the ocean of qualities; the small portion that came into contact from a droplet; very insignificant portion.
  • mAthum na Sakya: – Cannot even be comprehended by the mind.

By whom?

  • Sarva pithAmahAdhyair api – (Sarva) by rudhra who has great knowledge as said in mathsya purANam 67.41 “… ISwarAth gyAnamanvichchEth …” (One should pray to sUrya for health, agni for wealth, Siva for knowledge and nArAyaNa for liberation) and is said to be “sarva samharthA” (destroyer of all); (pithAmaha) and by brahmA who is the teacher of rudhra and creator of the [material] universe;  Adhi (and so on) indicates sages such as sanaka who are fully focussed on bhagavAn and vEdham which is meant to give good advice to all [None of these can grasp even an atomic portion of emperumAn‘s greatness]; [this incapability is attributed to these personalities] since it is explained in 8th SlOkam “sadhA sthuvantha: vEdhA:” (vEdhams are always praising you) and in 47th SlOkam “vidhi Siva sanakAdhyai:” (for brahmA, rudhra and sages such as sanaka et al).
  • thadhIya mahima sthuthim karthum udhyathAya – Not only I set out to comprehensively praise his glories, I also try to sing non-existing glories of him.
  • mahyam namO’sthu – Instead of saluting emperumAn, I should be saluting myself for attempting such an impossible task.
  • kavayE – [Poet] who tries to narrate different aspects.
  • nirapathrapAya – Being shameless. For not feeling shameful thinking “My glorification of him will only bring disrepute to him [due to my lowly nature]”.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

sthOthra rathnam – 6

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

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lotus-eyed-krishna-2

Introduction

bhagavAn is the first benefactor as said in thiruvAimozhi 2.3.2aRiyAdhana aRiviththa aththA! nI seydhana . . . .” (Oh lord who revealed those unknown experiences! your favours…”. As said in thiruvAimozhi 7.9.7 “vaikunthanAgap pugazha” (emperumAn making AzhwAr praise him as the lord of SrIvaikuNtam), since praises are dear to him (ISwara), and also praising emperumAn is dear to the AchAryas, with the intent to praise him, briefly explaining the upAyam (means) and upEyam (goal), starts praising bhagavAn.

yanmUrdhni mE SruthiSirassu cha bhAthi yasmin
asman manOrathapadhas sakalassamEthi |

sthOshyAmi na: kuladhanam kuladhaivatham thath
pAdhAravindham aravindhavilOchanasya ||

Word by word meaning

yath – that emperumAn’s divine feet
mE mUrdhni – on my head
SruthiSirassu cha – in vEdhAntham also
bhAthi – shining
yasmin – on which divine feet
asman manOratha padha: sakala: – all our overflowing love
samEthi – reaches beautifully
na: kula dhanam – being wealth of our clan
kula dhaivatham – being (dependable) deity of our clan
aravindha vilOchanasya thath pAdha aravindham – the divine lotus feet of puNdarIkAksha (lotus eyed lord)
sthOshyAmi – I am going to praise

Simple Translation

I am going to praise the divine lotus feet of puNdarIkAksha (lotus eyed lord) who is being the wealth of our clan and being the (dependable) deity of our clan, on whose divine feet all our overflowing love reaches beautifully, whose divine feet are on my head and also in vEdhAntham.

vyAkyAnam (Commentary)

  • mE mUrdhni … – ALavandhAr highlights his own inferior nature,  his servitude that came about due to being captivated by emperumAn‘s beauty and like light in darkness, the divine feet acquiring shine after coming in contact with his head. With this, his beauty etc which is pivotal in his being the upAyam (means) and his consideration of accepting the AthmA as his own benefit are highlighted. ALavandhAr says that he attained what is prayed by his devotees as in thiruvAimozhi 9.2.2 “thalaikkaNiyAy” (as a decoration to my head). Since he is the lord, he treats everyone in this manner [placing his divine feet on the heads]; since ALavandhAr is a grateful person, he discusses that [with joy].
  • Sruthi sirassu cha bhAthi – His divine feet are shining in the vEdhAntham as well. With this, his being the goal, being greater than all, being the abode of all auspiciousness and being difficult to attain are explained. With the ‘cha’kAram (as well), as he kept his divine feet on vEdhAntham and ALavandhAr‘s head, ALavandhAr is explaining emperumAn‘s affection towards him. cha Sabdham may also indicate avadhAraNam (exclusive nature) and explain that the saulabhyam (simplicity) of placing emperumAn’s divine feet on his head, is the nature of emperumAn’s divine feet. As said in thiruvAimozhi 10.7.8 “thiruppARkadalE en thalaiyE” (kshIrAbdhi (milk ocean) is my head).
  • yasmin asman manOratha padhas sakalas samEthi – As said in sthOthra rathnam 60 “pithA thvam mAthA thvam …” (You are my father, you are my mother and so on), all my material and spiritual desires are blending into your divine feet.
  • sthOshyAmi – With my words I perform service to the divine feet which are the goal, are distinguished and which favour me.
  • na: kula dhanam – dhanam (wealth) is that which helps when in danger and always enjoyable. kula: dhanam implies it was acquired without any effort from self [acquired as hereditary wealth] and acquired naturally.
  • kula dhaivatham – That bhagavAn who bestows this wealth and is the refuge. With these, the prApyam (goal) and prApakam (means) which are to be revealed in this prabandham are highlighted.
  • thath pAdha aravindham – the divine lotus feet which are to be spoken about.
  • aravindha vilOchanasya – The one who has divine eyes which create this taste/attachment [for him in us] as said in jithanthE sthOthram 1 “jithanthE puNdarikAksha” (Let the lotus-eyed lord be victorious), which have a motherly affection [towards us] as said in thiruviruththam 42 “than kAl paNindha en pAl empirAna thadam kaNgaL” (the wide eyes which show their lordship over me who is surrendered unto his divine feet) and which are enjoyed by nithyasUris as said in thiruvAimozhi 2.6.3thAmaraik kaNNanai viNNOr paravum thalaimaganai” (lotus-eyed lord who is the leader, worshipped by nithyasUris). Such emperumAn‘s eyes. This implies, emperumAn’s joy in seeing ALavandhAr‘s efforts to praise him, is revealed in his eyes; or, emperumAn is mercifully glancing at ALavandhAr who set out to praise him.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 5

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

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Nammazhwar

Introduction

ALavandhAr is falling at the divine feet of nammAzhwAr and surrenders unto him due to the following reasons:

  • This gyAnam (explained in previous SlOkam) instead of remaining available only for a select few and to make it available for everyone, he compiled dhrAvida brahma samhithA (thiruvAimozhi in divine thamizh), added fragrance with his devotion which was blessed by emperumAn himself as said in thiruvAimozhi 1.1.1mayarvaRa madhi nalam aruLinan” (bhagavAn blessed me with faultless knowledge and devotion) with his enchanting compassion-dripping words which will even melt trees as said in thiruvAimozhi 6.5.9 “marangaLum irangum vagai“.
  • nAthamunigaL acquired this knowledge by the grace of nammAzhwAr‘s divine feet.
  • nammAzhwAr too is greatly attached to krishNa’s qualities like nAthamunigaL and SrI parASara bhagavAn. This can be understood by his own words in thiruvAimozhi 1.3.1eththiRam” (How is this possible that the supreme lord is in this form of a little boy?!), thiruvAimozhi 5.10.3 “neyyuN vArthaiyuL annai kOl koLLa” (as soon as mother yaSOdhA hears the butter-theft of krishNa, she will pick up the cane to punish him) and thiruvAimozhi 6.7.1 “ellAm kaNNan” (krishNa is everything for me).

mAthA pithA yuvathayas thanayA vibhUthi:
sarvam yadhEva niyamEna madhanvayAnAm |

Adhyasya na: kulapathEr vaguLAbhirAmam
SrImath thadhangriyugaLam praNamAmi mUrdhnA ||

Word by word meaning

math anvayAnAm – for my descendants
niyamEna – always
mAthA – mother
pithA – father
yuvathaya: – women (wives)
thanaya: – children
vibhUthi: – great wealth
sarvam – everything else (that is not mentioned here)
yath Eva – that AzhwAr’s divine feet
na: – for us
Adhyasya kulapathE: – leader and head of the clan, his
vakuLa abhirAmam – decorated with magizha flowers
SrImath – having SrIvaishNavaSrI (wealth of kainkaryam)
thath angriyugaLam – those two divine feet
mUrdhnA – with my head
praNamAmi – worship, bow down

Simple Translation

nammAzhwAr‘s divine feet are always mother, father, women [spouse], children, great wealth and everything else (that is not mentioned here) for [me and] my descendants. I worship and bow down with my head at the two divine feet of such AzhWAr, who is the leader and the head of our [vaishNava] clan, who is decorated with magizha flowers and is having SrIvaishNavaSrI (wealth of kainkaryam).

vyAkyAnam (Commentary)

  • mAthA – praying by doing penance etc., for the pregnancy, bearing great pains for pregnancy, keeping the foetus in her womb for ten months, experiencing great suffering during delivery, taking care in the toddler stage with great patience, bearing the harsh words of the child once he/she grows up, without leaving him, always looking to fulfil the child’s desires – AzhwAr is like such a caring mother doing [spiritual] favours.
  • pithA – While the mother is the one who carried the child, it was the father who planted the seed in her to start with, and is the eternal well-wisher. AzhwAr is like such a father.
  • yuvathaya: – The damsels who are dear to him even more than the mother and father – like them AzhwAr is very pleasing to the heart.
  • thanayA: – The son who was given birth at the cost of her youth, the one who gives joy during his childhood, one who protects after maturing and the one who helps for the next life to facilitate avoiding the hell named “puth” (by doing virtuous rites etc). AzhwAr is like such a dear son.
  • vibhUthi: – As none of these is considered worthy when there is no wealth, AzhwAr is like the desirable wealth which makes everything worthy.
  • sarvam – Those other pleasure-giving aspects which are not mentioned here.
  • yadhEva – By the exclusivity in “Eva”, it is implied unlike AzhwAr who is focussed exclusively on emperumAn as said in thiruvAimozhi 5.1.8 “sElEy kaNNiyar” (fish-eyed damsels etc everything is emperumAn for me), ALavandhAr is exclusively focussed on AzhwAr [even discarding emperumAn].
  • niyamEna – Always. Even while going to emperumAn, it is only due to emperumAn being dear to AzhwAr and not due to any other reason.
  • madhanvayAnAm – For descendants by birth and knowledge as said in bhOja champu kishkinthA kANdam 10 “vidhyayA janmanA vA” (hanumAn who is a son of sUrya and vAyu by acquiring knowledge and birth respectively).
  • Adhyasya – being the first and foremost AchArya for vaidhika descendants (followers of vEdham).
  • na: kulapathE: – Like a woman would follow her husband’s clan, ALavandhAr is declaring AzhwAr to be the gOthra (heritage) and rishi (presiding sage of the family).
  • vakuLAbhirAmam – the divine feet which are decorated with the divine magizham flower. This explains the enjoyability of the divine feet due to its fragrance. It is differentiating them from the divine feet of emperumAn which has the fragrance of thiruththuzhAy (thuLasi) as said in thiruvAimozhi 4.2.2nalladi mElaNi nARu thuzhAy“.
  • SrImath – always together with SrIvaishNavaSrI (wealth of kainkaryam). Being close to bhagavAn is explained as wealth as in SrI rAmAyaNam yudhdha kANdam 16.17 “anthariksha gathas SrImAn” (SrI vibhIshaNAzhwAn, the most wealthy person who has started his airborne journey towards SrI rAma), vishNu dharmam 68th chapter “sathu nAgavaraS SrImAn” (that gajEndhrAzhwAn is endowed with wealth of kainkaryam) and SrI rAmAyaNam bAla kANdam 1.18.29 “lakshmaNO lakshmI sampanna:” (lakshmaNa who is endowed with kainkarya SrI). Also explained as ALavandhAr saying “nammAzhwAr who has the wealth which is the origin for my wealth”.
  • thath angri yugaLam – One can only say “that pair of divine feet” and cannot speak comprehensively about them.
  • yugaLam – having the beauty of being together.
  • praNamAmi mUrdhnA – On thinking about AzhwAr’s divine feet, he cannot simply say “nama:” (salutations) and stop with that; he immediately places his head on AzhwAr’s divine feet. With this, it is established that, for the mumukshus (those desiring for liberation), those who are the upakAraka (benefactors) are to be shown servitude to and to be praised. How can there be two lords for some one [i.e., how can one declare bhagavAn (lord) and bhAgavatha (bhagavAn’s devotee) both as masters]? As two masters are identified in mImAmsA, one for yAgam (sacrifice) and another for purOdASa (havis – offering), bhagavAn is the pradhAna SEshi (primary lord/master) and thadhIya (devotees) are dhvAra SEshi (masters/lords who open the doors to bhagavAn). Alternatively – bhagavAn is nirupAdhika SEshi (unconditional lord – he is naturally connected to every entity) and bhAgavatha SEshathvam (servitude towards bhAgavathas (devotees)) is sOpAdhika (conditional) due to the relationship of theirs with bhagavAn.  He highlights these to indicate that the gyAnam, bhakthi etc which facilitate the commencement of his sthOthram, are wealth presented by his grandfather (ancestors).

In the first three SlOkams, ALavandhAr explained periya mudhaliyAr’s (nAthamunigaL) predominant gyAnam (knowledge) and bhakthi (devotion); in the fourth SlOkam, he explained that such knowledge and devotion are in line with vEdham [and vaidhikas]; in the fifth SlOkam, he says that he got this knowledge [and devotion] by the grace of AzhwAr.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 4

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

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parasara-muni

Introduction

Not only the [people of the] world would pursue periya mudhaliyAr’s (nAthamunigaL) gyAnam (knowledge) etc; due to the approval of parASara rishi, who is a renowned vaidhika scholar of the principles put-forth by nAthamunigaL, the authenticity of these principles is explained. Both SrI parASara bhagavAn and nAthamunigaL have a similarity in their nature. parASara rishi’s attachment towards krishNa and his magnanimity [of presenting these important principles, through SrIvishNu purANam] towards the world, are found in nAthamunigaL too. Due to these reasons, ALavandhAr salutes SrI parASara bhagavAn.

thathvEna yaSchidhachIdhISwara thath svabhAva
bhOgApavarga thadhupAyagathIrudhAra: |

sandharSayan niramimItha purANarathnam
thasmai namO munivarAya parASarAya ||

Word by word meaning

udhAra: ya: – that magnanimous parASara
chith achith Iswara thath svabhAva bhOga apavarga thadhupAya gathi: – the three entities namely chith (sentient entities), achith (insentient entities) and ISwara (God), their nature, the pleasures (of this material realm), mOksham (liberation), the means for pleasure and liberation, and the goal reached by the jIvAthmAs
thathvEna – as they are (truthfully)
sandharSayan – explaining clearly
purANa rathnam – SrIvishNu purANam, gem (best) among purANams
niramimItha – who mercifully gave
thasmai – such
munivarAya – best among rishis
parASarAya – for parASara
nama: – salutations

Simple Translation

My salutations to that magnanimous parASara rishi who is best among rishis, who mercifully gave SrIvishNu purANam, gem (best) among purANams which clearly explains the three entities namely chith (sentient entities), achith (insentient entities) and ISwara (God), their nature, the pleasures (of this material realm), mOksham (liberation), the means for pleasure and liberation, and the goal reached by the jIvAthmAs, as they are (truthfully).

vyAkyAnam (Commentary)

  • thathvEna – Explaining the principles that are to be known, as they are.
  • ya: – highlighting the renowned nature of parASara rishi through the authentic sacred texts as in thaiththirIya AraNyaka 1.9 “sa hOvAcha vyAsa: pArASarya:” (Spoken by sage parASara’s son, illustrious vyAsa)
  • chith – gyAthA (knower). SrIvishNu purANam 2.13.71 “AthmA SudhdhO’ksharaSSAnthO nirguNa: prakruthE: para: | pravrudhyapachayau nAsya EkasyAkhilajandhushu ||” (AthmA is free from blemishes such as karma; indestructible; devoid of hunger, thirst etc; free from three qualities of sathva, rajas and thamas; greater than matter; for the AthmA who remains the same in all creatures, there is neither expansion nor contraction). nirguNa means being free from [mixed mode of] sathva, rajas and thamas [he is rather, Sudhdha sathva]; EkasyAkhilajandhushu means AthmA remaining the same while accepting bodies of dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant). Spoken by bhagavAn himself in SrI bhagavath gIthA 5.19nirdhOsham hi samam brahma”  (free from defect (of being related to worldly matters) and (due to that) AthmA which is equal, is known as brahma (AthmA)) and in SrI bhagavath gIthA 5.18paNdithAs samadharSina:” (The wise see equally).
  • achith – achEthana (matter – insentient entities). manthirka upanishath “vikArajananIm agyAm” (one that causes changes, devoid of knowledge). parASara too explains this in SrIvishNu purANam 1.2.20 and 1.2.21 “thriguNam thajjagadhyOniranAdhiprabhavApyayam | akshayyan …” (imperishable; has sathva, rajas and thamas qualities; that which has no cause, birth and death, is the cause for the world).
  • ISwara – the controller of both chith and achith; SrIvishNu purANam 6.4.40 “paramAthmA cha sarvEShmAdhAra: paramESwara: | vishNunAmA sa vEdhEshu vEdhAnthEshu cha gIyathE ||” (paramAthmA is the abode for everyone and is the controller for everyone. He is glorified as vishNu in vEdham and vEdhAntham). SrIvishNu purANam 1.2.10 and 1.2.12 “para: parANAm parama: paramAthmAthmasamsthitha: | rUpavarNAdhinirdhESaviSEshaNavivarjitha: || sarvathrAsau samasthancha vasathyathrEthi vai yatha: | thathassa vAsudhEvEthi vidhvadhbhi: paripatyathE ||” (paramAthma who is greater than the greats, one who lacks anyone greater than him, one who is the abode for himself – is devoid of attributes such as (mundane) form, color etc, name. He is known by the scholars as vAsudhEva) and so on.
  • thath svabhAva – Their nature; SrIvishNu purANam 2.7.29 “pradhAnancha pumAmSchaiva sarvabhUthAthmabhUthayA | vishNuSakthyA mahAbudhdhE vruthau samSrayadharmiNau ||” (Oh most intelligent! prakruthi and purusha who are together, all creatures are pervaded by the power of vishNu who is the soul [of every entity]” and so on.
  • bhOga – Sabdha (sound) etc [sparSa (touch), rUpa (vision), rasa (taste), gandha (smell)] which are enjoyed by all badhdha chEthana (bound souls) starting from the top-most brahmA to the lowest ant, based on their karma.
  • apavarga – mOksha (liberation). For the chEthanas who are frightened by seeing the defects such as insignificance and impermanence, of the worldly pleasures of Sabdha (sound) etc., there are two types of liberation – AthmaprApthi (self-realisation) where one is freed from all worldly sorrows and bhagavathprApthi (service to bhagavAn) which is full of exclusive bliss. This is explained by parASara in SrIvishNu purANam 1.6.38 “yOginAmamrutham sthAnam svAthmasanthOshakAriNAm” (eternal place for the yOgis who are inclined towards enjoying self only). SrIvishNu purANam 1.18.22 “thadhasya thrividhasyApi dhu:khajAthasya … bhEshajam bhagavath prApthi:” (Eternally engaged in blissful service of bhagavAn is the medicine for my three types of sorrows) and so on.
  • thadhupAya gathI: – the different means to attain worldly pleasure and liberation. nithya naimiththika karmAnushtAnam (performing all daily and specific/occasional routines which are ordained in SAsthram for each individual) is the means for worldly pleasure; performing karma gyAna yOga etc with their ancillary aspects is the means for AthmaprApthi (self enjoyment); bhakthi yOga along with karma yOga and gyAna yOga, and prapaththi (surrender) are the means for bhagavath prApthi.
  • udhAra: – Instead of expecting the samsAris (mundane people) to request him [to give good advice] or to get something in return [for his advice], looking only at their pathetic situation [of suffering in this material realm], favoured them [with these principles] like a cloud which cannot resist raining.
  • sandharSayan – without any doubts and defects, explaining them clearly.
  • niramimItha – He revealed the inaccessible meanings of vEdham in a short treatise as said in nAnmugan thiruvanthAdhi 1 “anthAdhi mElittu aRiviththEn Azh poruLai” (I revealed the deep knowledge [of vEdham] in this nAnmugan thiruvanthAdhi prabandham which is in anthAdhi style (last word of one pAsuram is part of the first word of the next pAsuram).
  • purANa rathnam – As said in narasimha purANam 3.33 “sargaScha prathisargaScha vamSa manvantharANi cha | vamSAnucharitham chaiva purANam pancha lakshaNam ||” (A purANam is that which has the following crucial features – srushti (details about creation), praLayam (details about deluge), vamSam (the various heritages), manvantharam (details about manus) and vamSAnucharitham (the branches and various historical aspects)) – this SrIvishNu purANam is a grantham which matches such features fully. Also explained as per the literal meaning of purANam which is “purApi navam purANam” – one which is ancient, yet it looks new every time one looks at it; that is, the enjoyability of the grantham can never be destroyed.
  • rathnam – Four qualities are explained – revealing the principles clearly, being compact, being dependable while in danger and the bearers of the purANam are well recognized [these qualities apply to both a precious gem and SrIvishNu purANam].
  • muniuvarAya – being blessed by great sages like vaSishta, pulasthya et al and thus having their greatness; also explained as, being pursued/honoured by great sages.
  • parASarAya – para indicates others such as bAhya (those who reject vEdhas) and kudhrushti (those who accept vEdhas but misinterpret them); he tortured them with the arrows of authentic sacred texts and established the vaidhika system; also explained as, one who is victorious over rajas and thamas qualities by his control over senses.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 3

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

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azhwar-madhurakavi-nathamuninammAzhwAr with madhurakavi AzhwAr and nAthamunigaL on either side

Introduction

Like a thirsty person’s thirst does not get quenched by drinking more and more water, ALavandhAr is saying “I am his servitor, again and again”. Since nAthamunigaL‘s gyAnam, bhakthi etc are centered on achyutha, who does not abandon his devotees, such gyAnam, bhakthi etc will not be curtailed in himself and will gush in as a flood into samsAram (material realm) which is not an apt place to enjoy bhagavAn [as it facilitates material enjoyment only] – such is the greatness of his gyAnam and bhakthi.

bhUyO namO’parimithAchyutha bhakthi thathva
gyAnAmruthAbdhi parivAha Subair vachOpi: |

lOkE’vathIrNa paramArtha samagra bhakthi
yOgAya nAthamunayE yaminAm varAya ||

Word by word meaning

aparimitha – unlimited
achyutha bhakthi – devotion towards bhagavAn
thathva gyAna – true knowledge
(these) amruthAbdhi – nectarean ocean
parivAha – overflowing
Subhai: vachOpi: – with auspicious words
lOkE – in this world
avathIrNa – one who has incarnated
paramArtha – being the ultimate benefit
samagra – being complete
bhakthi yOgAya – having bhakthi yOga
yaminAm varAya – best among the yOgis
nAthamunayE – to nAthamunigaL
bhUya nama: – again my salutations

Simple Translation

Again my salutations to nAthamunigaL who has incarnated in this world in the form of auspicious words overflowing from the ocean of unlimited devotion towards bhagavAn and true knowledge, who is the ultimate benefit, who is complete, who is having bhakthi yOga and is best among the yOgis.

vyAkyAnam (Commentary)

  • bhUyO nama: – Again salutations; as said in SrI bhagavath gIthA 11.39 “namO namasthE’sthu sahasrakruthva:” (I salute you thousand times).
  • aparimitha – Unlimited as in the case of floods which reach everywhere.
  • achyutha – Without limitation in qualities such as niyanthruthva (controlling ability), svAmithva (lordship) etc; also explained as unchanging [remaining the same in all circumstances]; another explanation – never slipping from the state of existing for his devotees; as said in thiruvAimozhi 3.5.11Arndha pugazh achchudhan” (one who does not abandon his devotees, being complete in his qualities) and in thiruvAimozhi 3.6.8naman thamarkkaru nanjinai achchudhan thannai” (one who does not abandon his devotees, being poison to the servitors of yama) – emperumAn will not leave his devotees to themselves or at the disposal of others.
  • bhakthi thathva gyAnAnruthAbdhi parivAha Subhair vachObhi: – With the words of overflowing nectarean ocean of devotion and  true knowledge. Since bhagavAn is the upAyam (means), gyAnam and bhakthi are part of enjoyable aspects and are unlimited. parivAha means the overflowing emotions in the form of words like water overflowing as flood. Subhair vachOpi – auspiciousness in the speech – as said in SrI rAmAyaNam kishkinthA kANdam 3.31 “avistharamasndhigdham” (the words that originate from the chest and throat of hanumAn, are in perfect meter, not too expansive, without any doubts and breaks and in proper pace).
  • lOkE – In the samsAram which is a high plateau for bhakthi (devotion) to occur. As said in thaiththirIya bhruguvalli 9 “saishA bhArgavI vAruNi vidhyA | paramE vyOman prathishtithA ||” (this knowledge was explained by bhrugu to varuNa; it remains fixed in paramapadham), the bhakthi which is well established in paramapadham, is distributed in this material realm as said in thiruvAimozhi 7.5.1 “nAnmuganAr peRRa nAttuLE naRpAlukkuyththanan” (transformed the people of this world created by brahmA, to be situated in goodness).
  • avathIrNa – The incarnation of devotees is also similar to incarnation of bhagavAn, which are meant for real uplifting of others.
  • paramArtha – being the ultimate benefit.
  • samagra – being complete as said in thiruvAimozhi 10.10.10 “adhanil periya” (greater than everything).
  • bhakthi yOgAya – having bhakthi. Here bhakthi and thathva gyAna are indicated by the word bhakthi yOga since they go hand in hand.
  • yaminAm varAya – As said in thiruvAimozhi 3.8mudiyAnE” decad, being the leader of those who have their senses exclusively focussed on bhagavAn only; one who is pursued by those who are as said in mudhal thiruvanthAdhi 11 “vAy avanai allAdhu vAzhththAdhu” (My mouth/speech will not glorify anyone other than emperumAn).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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sthOthra rathnam – 2

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

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nathamunigal-4

Introduction

Through the first SlOkam, the greatness of nAthamunigaL‘s knowledge etc relating to bhagavAn‘s parathvam (supremacy) was explained. In this SlOkam, the ultimate greatness of nAthamunigaL’s knowledge etc relating to bhagavAn’s avathArams is explained. Alternatively, it is explained “his knowledge etc (explained in previous SlOkam) instead of being curtailed in him, is flooding down to me (ALavandhAr)”.

thasmai namO madhujidhangri sarOja thathva
gyAnAnurAga mahimAdhi SayAnthasImnE |

nAthAya nAthamunayE’thra parathra chApi
nithyam yadhIya charaNau SaraNam madhIyam ||

Word by word meaning

athra – in this world
parathra cha api – in the other world as well
nithyam – always
yadhIya charaNau – the divine feet of that SrIman nAthamunigaL
madhIyam SaraNam – my refuge
madhujith – emperumAn who killed madhu
angri sarOja – about the divine lotus feet of
thathva gyAna anurAga – true knowledge and devotion
mahimAdhiSaya anthasImnE – being the pinnacle of greatness
nAthAya – one who is [my] lord
thasmai nAthamunayE – for that nAthamunigaL
nama: – salutations

Simple Translation

My salutations to SrIman nAthamunigaL whose divine feet are always my refuge in this world and the other world as well, who is the pinnacle of greatness of true knowledge and devotion at the divine lotus feet of emperumAn, who killed madhu, and one who is [my] lord.

vyAkyAnam (Commentary)

  • thasmai nama:ALavandhAr is saying “I am his servant, again and again” as said in SrIvishNu purANam 1.19.79 “namasthasmai namasthasmai” (prahlAdha says – I salute the great personality, I salute him) and in SrI bhagavath gIthA 11.39 “namO namasthE’sthu sahasrakruthva:” (I salute you thousand times).
  • madhujith – As he appeared as anirudhdha and destroyed [demon named] madhu, the first weed, it is saying that he will eliminate the hurdles to reach bhagavAn.
  • angri – [attachment towards the “divine feet”] Explaining that periya mudhaliyAr is captivated by such quality of bhagavAn as said in SrI rAmAyaNam sundhara kANdam kishkinthA kANdam 4.12 “guNair dhAsyamupAgatha:” (lakshmaNa – I am surrendered to SrI rAma’s qualities), and his ananyArha SEshathvam (exclusive servitorship towards bhagavAn).
  • sarOja – The enjoyability which cannot be given up, even if the [eternal] sambandham is not recognized, is explained. Lotus flower is a false comparison when it comes to the blossomed state, freshness, coolness, fragrance etc., [of the divine feet of bhagavAn].
  • thathva gyAna – true knowledge means knowing about his avathArams (incarnations) and ASritha pArathanthriyam (his subservience towards his devotees). He himself mercifully said in SrI bhagavath gIthA 4.9janma karma cha mE dhivyam Evam yO vEththi thathvatha: | thyakthvA dhEham punar janma nithi mAmEthi sO’rjuna ||” (Oh arjuna! One who realises my divine birth and my divine activities truly, he does not take birth again [in this material realm]; he reaches me). purusha sUktham “thasya dhIrA: parijAnanthi yOnim” (Only the wise know his incarnations); SrI rAma also mercifuly said in SrI rAmAyaNam yudhdha kANdam 19.21 “ahathvA rAvaNam sankyE …” (I will not enter ayOdhyA without destroying rAvaNa along with his clan in the battle. I take this vow on my brothers) and SrI rAmAyaNam ayOdhyA kANdam 97.8 “yadhvinA bharatham thvAm cha SathrugnanchApi mAnadha | bhavEnmama sukham kinchith bhasmasAth kuruthAm SikI” (Oh one who brings glories [lakshmaNa]! If there is any joy for me in the absence of bharatha, yourself and Sathrugna, let that joy be burnt into ashes). SrI rAmAyaNam AraNya kANdam 10.19 “apyaham jIvitham jahyAm …” (SrI rAma tells sIthA – I may abandon my own life, yourself along with lakshmaNa, but will never abandon my vow. Specifically, I will never abandon the vow given for brAhmaNas). SrI rAmAyaNam AraNya kaNdam 111.7 “AthmAnam nAthivarthEthA: …” (vaSishta says – Oh rAghava! By accepting bharatha’s request, you will remain without abandoning your nature of being subservient to your devotees).
  • anurAga – anurAga means unsatiated love without enjoying these aspects.
  • mahimAthiSayAntha sImnE – One who is the pinnacle of such great knowledge and love for bhagavAn. mahimA – mahathva (greatness). As explained in thaiththirIya upanishath “thE yE Satham” (100 times of such bliss), starting with the bliss of a human and reaching upto the bliss of ISwara, nAthmunigaL’s love towards bhagavAn has no limits.
  • nAthAya – my lord.
  • nAtha munayE – He is glorified as “Oh the lord of this dharSanam (school of philosophy)” by those who remain as said in thiruvAimozhi 2.7.6madhusUdhanai anRi maRRilEn” (we exist only for madhusUdhanan). One who has the thathva (knowledge) and hitham (means) firmly in his heart. “thasmai nama:” (I salute such nAthmunigaL).
    When asked by bhagavAn “if you are devoted to him out of gratitude, would you not need him for goals in this [material] world and in the other [spiritual] world?”, he says
  • athra parathra chApi – In this material realm and in paramapdham, the destination.
  • nithyam – nithyam is also explained as daily, as in nithya agnihOthram, which implies agnihOthram is performed at certain times of the day. Here nithyam means “always”.
  • yadhIya charaNau – the divine feet which transformed me into my current state [of knowledge, devotion etc].
  • SaraNam – both upAyam (means) and upEyam (goal).
  • madhIyamperiya mudhaliyAr‘s divine feet are both upAyam and upEyam for me. That is, since he instructed that bhagavAn is the upAyam when I was in the worldly state, since he mercifully nurtured devotion towards bhagavAn which instills firm faith, since he will make me enter the assembly of nithyasUris after reaching paramapadham, and since his being the goal like the nithyasUris, he himself is considered as my goal.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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ఆర్తి ప్రబంధం – 9

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రభందం

<<ఆర్తి ప్రబంధం – 8

EmperumAnAr-tkeni

ప్రస్తావన

మణవాళ మామునులు వారితో ఉన్న కొందరికి సమాధానము చెప్పుచున్నరు. వారందరు మామునులని ఇట్లు ప్రశ్నించెను ” ఓ! మణవాళ మామునులు!! “నోఱ్ఱేన్ పల్ పిఱవి (పెరియ తిరుమొళి 1.9.8) అను వాఖ్యానుసారం ఈ ఆత్మకు అసంఖ్యాకమైన జననములు, ప్రతీసారి వేరు వేరు శరీరమున కలుగును. ఆ జననములు కర్మములచే శాసించబడిఉండును.మీరే చెప్పుచున్నారు మీకు చాల కర్మములు ఉన్నవని, కావున మీరు కర్మములచే ఈ మరల మరల జననించ వలసిఉన్నది. మీ పరిస్థితి ఇట్లుండగా, మీరు చెప్పునట్లు  ఎమ్పెరుమానార్లు మిమ్ము ఎట్లు రక్షించెదరు?” మణవాళ మామునులు వారికితో ఎమ్పెరుమానార్లు తన కొఱకు పునరవతరీంచి, తనను ఈ సంసార బందము నుండి రక్షించి నిత్యవిభూతిన శ్రీమన్ నారాయణుని చెంత చేర్చెదరని చెప్పెను.

పాశురం 9

కూబత్తిల్ వీళుం కుళవియుడన్ కుదిత్తు
అవ్వాబతై నీక్కుమ్ అన్ద అన్నై పోల్
పాపత్తాల్ యాన్ పిఱప్పేనేలుమ్ ఇని ఎన్దై ఎతిరాసన్
తాన్ పిఱక్కుం ఎన్నై ఉయ్ప్పదా

ప్రతి పద్ధార్ధం

అన్నై – తల్లి
కుదిత్తు – దూకి
కూబత్తిల్ – బావిలో
నీక్కుమ్ – తీసుకెళ్ళు
అవ్వాబతై – ఆపద (ఆమె  చుట్టుముట్టి)
కుళవియుడన్ – ఏ శిశువు
వీళుమ్ – పడిన (ఇంతకముందు బావిన)
పోల్ – అలాగే
అన్ద – ఆ
ఇని యాన్ పిఱపేనేలుమ్ – నెను ఒక వేళ మరల మరల జనించినను
పాపత్తాల్ – నా పాపములచే
ఎన్దై – నా తండ్రి
ఎతిరాసన్ – యతిరాజ
తాన్ పిఱక్కుమ్ – మరల తాను పునరవతరించు
ఎన్నై ఉయ్ప్పదా – నను రక్షించుట కొఱకు

సామాన్య అర్ధం

మణవాళ మామునుల వద్దకు వచ్చి, వారికి బహు జనన మరణములను వారి కర్మలచే ఉన్నవని కొందరు చెప్పెను. ఏందుకనగ ప్రతిఒక్కరు కర్మ ఫలమును అనుభవించక తప్పదు మరియు ఆ కర్మ చక్రము యొక్క అంతమునందే మొక్షము ప్రాప్తించును. కావున మీ ఈ స్థితి నుండి ఎమ్పెరుమానార్లు ఎట్లు రక్షించగలరని వారు అడిగెను.వారితో మణవాళ మామునులు తల్లి తన శిశువు బావిన పడుట చూచినచో వెంటనే తానే బావిల్లో తానే దూకి బయటకు తెచ్చును. అదే విధముగా నా తండ్రి యగు యతిరాజులు కూడ నా కొఱకు మరల పునరవతరించి నన్ను రక్షించును.

వివరణ

మణవాళ మామునులు ఇక్కడ ఒక ఉపమానమును చెప్పుచున్నారు. ఒక శిశువు అప్పుడే బావిలో పడిపోయెను. అది చూచి, ఆ శిశువు యొక్క తల్లి ఏమి చేయును? వెంటనే ఆ శిశువును కాపాడుటకు తానే బావిలో దూకును. ఈ ఉపమానమును ఉపయోగించి మణవాళ మామునులు తన వద్ద నిలబడి, ఎందుకు మరియు ఎలా ఎమ్పెరుమానార్లు వీరిని రక్షించవలెనని ప్రశ్నించు వారికి ఇలా వివరించెను. ” ఏ విధముగా తల్లి తన శిశువును కాపాడుటకు శిశువుతో కూడ తాను బావిలో దూకునో, అటలే నా తండ్రియగు యతిరాజులు బావిలో పడిన శిశువు వలే, కర్మములో మునిగిన నన్ను రక్షించుటకు ఆ తల్లి వలే ఈ లోకమునందు పునరవతరించును” అని మణవాళ మామునులు చెప్పెను. వారు తిరువాయ్మొళి నందు ఒక పాశురమును ఇక్కడ పేర్కొనెను. “చరణమాగుమ్ తనతాళ్ అడైన్దార్క్కెల్లామ్ మరణమానాల్ వైకున్దమ్ కొడుక్కుమ్ పిరాన్ (తిరువాఇమొzహి 9.10.5)” లో చెప్పినట్లు, ఏవరైతే శ్రీమన్ నారాయణుని పాద పద్మములనే అశ్రయించెదరో వారికి ఈ భువిన భౌతిక శరీరమును తుదిగా విడిచినప్పుడు పరమపదమును చేరుట నిశ్చయమగును. ఇదియే ప్రపత్తి యొక్క తత్వము. కాని నా పాపములు మిక్కిలి ఘోరమైనవి, అవి ప్రపత్తి యొక్క నియమములను మరియు తాత్పర్యములనే ఉల్లంఘించును. ఇట్టి మిక్కిలి కఠినమైన పరిస్థితిన కూడా నా తండ్రియగు యతిరాజులు నాతో మరల ఈ భువిన పునరవతరించును. వారు నన్ను ఆని దిక్కులలోను చుట్టుముట్టి పట్టుకొని ఆపదలనుండి “ఎదిర్ సూళల్ పుక్కు (తిరువాయ్మొళి 2.7.6) అను వాఖ్యమున చెప్పినట్లు రక్షించును. వారు నన్ను రక్షించుటకు పునరవతరించెదరని అడియేన్ ధృడముగా నమ్ముటచే అడియేన్ కు దీని గూర్చి ఏ కలతయూ లేదు. వారు నాకు యజమాని నేను వారి సొమ్ము (సొత్తు). సొమ్ము ఒక మారే పడును, కాని ఆ సొమ్ము తనకు దక్కు వరకు దాని యజమాని మరల మరల దూకవలెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము :  http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-9/

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