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thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.2.7 – madandhaiyai

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

Full series >> Fourth Centum >> Second decad

Previous pAsuram

kurmavatar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – Mother says “My daughter desires for the thiruththuzhAy (thuLasi) from the divine feet of emperumAn who placed periya pirAtti (Sri mahAlakshmi) on his divine chest during the churning of the ocean to get nectar”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

madandhaiyai vaN kamalath thirumAdhinaith
thadam koL thAr mArbinil vaiththavar thALin mEl
vadam koL pUnthaNNanthuzhAy malarkkE ivaL
madangumAl vANudhaleer! en madak kombE

Listen

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

madandhaiyai – one who is having (eternally enjoyable) stage of womanhood [girl between 14 and 19 years of age]
vaN – attractive
kamalam – having the lotus flower as her seat
thiru – (as said in “SrIdhEvi”) having the divine name of “thiru”
mAdhinai – having saundharyam (beauty) etc as a result of [perfect] femininity
thadam koL – huge
thAr – having garland (which reveals his supremacy)
mArbinil – in the divine chest
vaiththavar – mercifully keeping it ready (for her to climb and be seated there)
thALin mEl – on the divine feet (offered by the dhEvas of that time)
vadam – strung
koL – having
pU – attractive
thaN – cool
am – fresh
thuzhAy malarkku – for the thiruththuzhAy (thuLasi) garland
vAL nudhaleer – Oh girls who are having radiant forehead!
en – my
madam – humble
kombu – attractive like a slender twig
ivaL – my daughter
madangum – withers (being distressed)

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

emperumAn is having huge garland in his divine chest, keeping it ready for the attractive Sri mahAlakshmi who is having the divine name of “thiru” (SrI), who is having eternally enjoyable stage of womanhood, who is having saundharyam (beauty) etc as a result of [perfect] femininity and is having the lotus flower as her seat; Oh girls who are having radiant forehead! my humble daughter who is attractive like a slender twig is desiring for the strung attractive cool fresh thiruththuzhAy (thuLasi) garland which is on the divine feet of such emperumAn and withers (being distressed).

Implies that, mother wants to see her daughter to be radiant like them.

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

  • madandhaiyai – being in the stage of womanhood which is always enjoyable.
  • vaN kamalath thirumAdhinai – Sri mahAlakshmi who is having beautiful lotus flower as her residence.
  • thadam koL … – emperumAn who placed SrI mahAlakshmi in his chest which is spacious to be the private quarters for her, and is having garland which is indicative of his control/wealth. As said in SrIvishNu purANam 1.9.105 “paSyathAm sarvadhEvAnAm yayau vakshasthalam harE:” (Amidst all the dhEvas (celestial beings) who were watching, SrI mahAlakshmi ascended the divine chest of SrI hari), during the churning of ocean to get nectar, that mahAlakshmi desires to climb his divine chest, emperumAn accepts her. My daughter [says AzhwAr’s mother] desired for the richly strung attractive cool fresh thuLasi flower from the divine feet of such emperumAn, and due to not getting it, she fell down and remained in a withered posture.
  • vAL nudhaleer – Oh girls who have forehead which has radiance! when will I see her in your splendour?
  • en madak kombE – Without separating from me, she remains steadfast in her goal and suffering as a result of that.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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शरणागति गद्य – चूर्णिका 5 – भाग 2

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श्री: श्रीमते शठकोपाय नमः श्रीमते रामानुजाय नमः श्रीमद्वरवरमुनये नम:

शरणागति गद्य

<< चूर्णिका 5 – भाग 1

अब हम उनके स्वरुप के गुणों के विषय में जानेंगे। जिस प्रकार उनके रूप (विग्रह) के गुण, रूप के सुंदर आभूषणों के समान है, उसी प्रकार उनके स्वरुप के गुण भी उनके स्वरुप के आभूषणों के समान है।

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स्वाभाविक – प्राकृतिक; जिस प्रकार जल का निमित्त स्वभाव ठंडा है, उसी प्रकार भगवान के विषय में भी उनके स्वरुप के सभी गुण प्राकृतिक, नैसर्गिक है।

अनवधिकातिशय – उनके गुण अपरिमित है, जिनकी कोई सीमा नहीं है और अद्भुत है। प्रारम्भ में श्रीरामानुज स्वामीजी भगवान के 6 मूलभूत गुणों के विषय में चर्चा करते है – ज्ञान, बल….

ज्ञान– भूत, भविष्य और वर्तमान के सभी घटनाक्रमों को एक ही समय देखने का सामर्थ्य, जैसे वे अभी उनके नेत्रों के सामने ही घटित हो रहे हो।

बल– अपने संकल्प मात्र से सभी प्राणियों का संधारण करना (प्रलय के पश्चाद)

ऐश्वर्य – सभी प्राणियों का अनुरक्षण करना, उन्हें नियंत्रित कर उनका मार्गदर्शन करना

वीर्य – यद्यपि प्रलय के समय सभी प्राणियों का संधारण करने में अथवा नए युग के आरंभ में समस्त सृष्टि की रचना करते हुए, वे कभी भी थकते नहीं, न ही उनके विग्रह से स्वेदजल प्रवाह होता है। उनकी मुद्रा में कोई परिवर्तन नहीं होता।

शक्ति – यह उनकी शक्ति है, जो जीवात्माओं से उनके कर्मों के अनुसार कार्य करवाती है। जिन्हें एक साथ बांधा नहीं जा सकता ऐसी वस्तुओं को जोड़ना भी शक्ति कहलाता है। वे इस सम्पूर्ण ब्रह्माण्ड की रचना का मूल तत्व भी है और इसे भी शक्ति के रूप में संबोधित किया जाता है।

तेज – उनमें सभी को जीतने का सामर्थ्य है। इस गुण को तेज कहा जाता है।

अपने आश्रितों के हेतु (जो उनके चरणों में शरण लेते है) वे अनेकों गुणों का दर्शन प्रदान करते है। उनमें से कुछ श्रीरामानुज स्वामीजी ने यहाँ दर्शाये है।

सौशील्य – ऊँच- नीच का भेदभाव न देखना ही सौशील्य है। भगवान के संदर्भ में सौशील्य यह है कि वे कभी अपनी श्रेष्ठता के विषय में नहीं सोचते। जिस सुगमता के साथ वे निषादराज, केवट, वानरराज सुग्रीव अथवा राक्षस विभीषण आदि के साथ मित्रता किये (मात्र मित्रता नहीं, अपितु उन्हें भ्राता का पद भी प्रदान किया) या ग्वालों से घनिष्ट मित्रता किये, यह सभी उनके सौशील्य के उदहारण है।

वात्सल्य – वह स्नेह, जो एक गैय्या (गाय) अपने अभी जन्मे बछड़े को करती है और उसके शरीर की गंदगी को अपनी जीभ से चाट कर साफ़ करती है। भगवान के संदर्भ में वात्सल्य यह है कि वे अपने आश्रितों के दोषों को भी उनके सद्गुण समझ कर क्षमा करते है।

मार्दव – ह्रदय से अत्यंत कोमल। विग्रह की कोमलता को सौकुमार्य  कहते है जैसा की हमने पहले अंक में देखा । मार्दव अर्थात ह्रदय की कोमलता/ सरसता । उनके लिए अपने आश्रितों से एक क्षण का वियोग भी असहनीय है।

आर्जव – जब भगवान अपने आश्रितों के साथ होते है, उनके मन, वचन और कर्म एक समान हो जाते है और वह पुर्णतः स्वयं को आश्रितों को सौंप देते है। इस गुण का वर्णन करने लिए अन्य शब्द सत्यता है।

सौहार्द्र – ह्रदय से उत्तम/ श्रेष्ठ। वे सदा सभी की भलाई का सोचते है (शुभचिन्तक)।

साम्य – जीवात्मा के जन्म या उसके गुणों से परे, सभी जीवात्माओं के समान होकर रहते है। उन्होंने केवट और शबरीजी से सदा समानता का व्यवहार किया, बिना किसी भेदभाव के।

कारुण्य – किसी को विपत्ति में देखकर, उसकी सहायता करना, स्वयं के लाभ का न सोचते हुए, यह कारुण्य है।

माधुर्य – यद्यपि कोई शस्त्र से भगवान को हानि पहुंचाने की सोचे, वह उनके नेत्रों के स्नेह और प्रेम को देखकर शस्त्र त्याग देगा।

गांभीर्य – अत्यंत गहरा; भगवान आश्रितों के लिए सदैव हितकारी करते है, परंतु आश्रितों को यह ज्ञात नहीं कि भगवान क्या करेंगे, कैसे करेंगे और कितना करेंगे। वे अपने देने के सामर्थ्य और प्राप्त करने वाले की दीनता का कभी विचार नहीं करते।

औदार्य – प्रदान करने का गुण, अत्यंत उदारता। वे अपने आश्रितों को बिना मांगे ही प्रदान करते है। और वे कभी विचार नहीं करते कि किसे कितना दिया। उनके इस गुण और उपरोक्त वर्णित गुण, गांभीर्य में एक सूक्ष्म अंतर है। औदार्य वह गुण है जिसमें उनके प्रदान करने के गुण को दर्शाया गया है और गांभीर्य  वह गुण है जिसमें यह बताया गया है कि प्राप्त करने वाले को यह ज्ञात नहीं होता कि भगवान उसे कितना, कब और कैसे प्रदान करेंगे।

चातुर्य – ऐसी चतुराई जिसके फलस्वरूप श्रीजी भी उनके आश्रितों के दोषों को नहीं जान पाती। वे आश्रितों के मानस से उनकी रक्षा की शंका को दूर कर, उनकी रक्षा करते है। उदाहरण के लिए, जब सुग्रीव को श्रीराम के बाली से युद्ध करने के सामर्थ्य पर संदेह हुआ, तब उसने अपनी संतुष्टि के लिए भगवान से शौर्य सिद्ध करने के लिए कहा, और भगवान ने उसका रक्षण किया।

स्थैर्य – एक बार अपने आश्रित के रक्षण का निर्णय लेने पर भगवान फिर कभी अपने वचनों से पीछे नहीं हटते, फिर चाहे लाखों शत्रु उस आश्रित से एक साथ युद्ध के लिए आ जाये। वे अपने निर्णय पर दृढ़ता से स्थिर रहते है।

धैर्य– अपने उपरोक्त वर्णित गुण के समर्थन हेतु ह्रदय का साहस।

शौर्य – अपने आश्रितों के सभी शत्रुओं का विनाश करने का सामर्थ्य।

पराक्रम – लाखों शत्रुओं का एकसाथ सामना करने पर भी किंचित थकान नहीं होना।

सत्यकाम – उन गुणों को धारण करना, जो उनके आश्रितजन उनमें देखना चाहते है। यह सब उनके दिव्य गुण है और असीमित संपत्ति है।

सत्यसंकल्प – अपने संकल्प के द्वारा ऐसी रचना करना, जो व्यर्थ न जाये। यह दोनों गुण, उनके रक्षत्व गुण है (वे रचयिता है, रक्षक है और संहारक है)।

कृतित्व – जब आश्रित अपनी इच्छित वस्तु प्राप्त करते है, तब भगवान को ऐसा अनुभव होता है जैसे वह उन्हें ही प्राप्त हुआ है। वह इतना प्रसन्न होते है।

कृतज्ञता – एक बार आश्रित द्वारा शरण में आने पर, वे उस आश्रित के सभी दोषों और अपराधों का विचार न करके, मात्र उसके द्वारा की गयी शरणागति के विषय में ही विचार करते है। यद्यपि आश्रितों को सभी कुछ प्रदान करने के पश्चाद भी, वे सदा उनके सत्कर्मों की और ही देखते है और यह विचार करते है कि उस आश्रित को और अधिक कैसे दिया जा सकता है। और कभी जब वे आश्रितों को इच्छित प्रदान नहीं कर पाते, तो वे सदैव इसी विषय में ही विचार किया करते है (जैसे रामावतार में उन्होंने वन से राज्य में वापस लौटने की भरत की प्रार्थना अस्वीकार की)।

आदि – उपरोक्त वर्णित गुणों के अतिरिक्त भी और अधिक गुण उनमें निहित है।

असंख्येय – ऐसे सभी गुण भगवान में अगणित/ असंख्य है।

कल्याण – उनमें निहित सभी गुण अत्यंत दिव्य/ मंगलकारी है।

गुण गणौघ – यह सभी गुण अनेकों है और विशाल समूहों में है। हमारे संदर्भ में क्रोध एक बुरा गुण है। परंतु भगवान के संदर्भ में जब वे अपने आश्रितों से क्रोधित होते है, उसे भी सद्गुण कहा जाता है क्यूंकि वह आश्रित के हित में है, उसके लिए उचित है।

महार्णव – यह सभी गुण विशाल साग़र के सिन्धु है। यद्यपि हमें ब्रह्मा के चार मुख भी प्राप्त हो जाये तब भी हम उनके अनंत दिव्य गुणों का सम्पूर्ण वर्णन नहीं कर सकते।

अगले श्रीरामानुज स्वामीजी उनके आभूषणों और उनके शस्त्रों के बारे में चर्चा करते है।

स्वोचित – उनके अनुरूप। जिनमें उपरोक्त सभी गुण विद्यमान है अर्थात भगवान। श्रीरामानुज स्वामीजी अब उनके आभूषणों का वर्णन करते है। जैसे ज्ञान, बल, ऐश्वर्य आदि गुण उनके स्वरुप की सुंदरता को बढाते है, उसी प्रकार श्रीरामानुज स्वामीजी उन आभूषणों के गुणों का वर्णन करते है, जो भगवान के दिव्य विग्रह की सुंदरता को बढाते है।

विविध – यह आभूषण विभिन्न प्रकार के है। मोती अथवा मूंगा अथवा अन्य रत्नों से निर्मित।

विचित्र – यह आभूषण अनेकों प्रकार के है, किरीट (मुकुट) से प्रारंभ होकर नुपुर (पायल) तक

अनंत आश्चर्य – जो हमें अनंत आश्चर्य में डाल दे। यद्यपि वे विभिन्न रत्नों से सुसज्जित आभूषणों को धारण करते है, परंतु हम उनमें से किसी की भी शोभा/ सुंदरता को पूर्णतः आत्मसात नहीं कर सकते। वे सभी अत्यंत अद्भुत है। यदि हम उनकी हीरे की माला को देखें, हमारे नेत्र उसे त्यागकर उनके कर्ण आभूषण की और देखने में समर्थ नहीं है। यद्यपि हम उनके कर्ण आभूषण की और देखे, हम माला या कर्णफूल दोनों में से किसी की भी शोभा को पुर्णतः आत्मसात नहीं कर पायेंगे।

नित्यय निर्वद्य – इन अभूषणों में कोई दोष नहीं है, ये न बढ़ते है न ही क्षीण होते है। यह आभूषण सदा निरंतर कांतिमय रहते है। और, क्यूंकि यह आभूषण स्वभाव/ प्रकृति से चित्त है (हमारे द्वारा पहने जाने वाले आभूषणों के विपरीत), वे स्वयं के लिए न होकर भगवान की सेवा और कैंकर्य के लिए है।

निरतिशय सुगंध – उनके आभूषण भी मधुर सुंगंध युक्त है। हमें यह अद्भुत प्रतीत हो सकता है कि आभूषणों किस प्रकार से सुगंध प्रदान करते है। क्यूंकि भगवान का दिव्य विग्रह स्वयं ही अति दिव्य मधुर सुगन्धित है, तो उनके आभूषण से भी उसी प्रकार मधुर सुगंध प्रवाहित होती है। पुष्पों द्वारा भगवान का श्रृंगार मधुर सुगंध हेतु नहीं अपितु उनके दिव्य स्वरुप की शोभा बढाने हेतु है।

निरतिशय सुकस्पर्श – यह आभूषण भगवान को कोई कष्ट नहीं देते अपितु यह आभूषण उनके दिव्य विग्रह पर अत्यंत कोमल है। शयन अवस्था में भी उन्हें आभूषण निकालने की आवश्यकता नहीं है।

निरतिशय औज्ज्वल्य – उनके दिव्य विग्रह से स्वतः ही कांति का प्रवाह होता है। इन आभूषणों से उनके दिव्य विग्रह की कांति को आवरण प्रदान करते है, ऐसी उनकी महिमा है।

अब तक श्रीरामानुज स्वामीजी आभूषणों के गुणों का वर्णन कर रहे थे। अब वे शीष पर धारण करने वाले किरीट से प्रारम्भ कर पैरों की नुपुर तक, इन आभूषणों की सूचि का वर्णन करते है।

किरीट – किरीट. वह आभूषण है जिसे शीष पर धारण किया जाता है, कपाल के थोडा उपर।

मकुट – मकुट, ताज है जिसे किरीट के उपर धारण किया जाता है।

चुडा – चुडा, वह आभूषण है जिसे कपाल से लेकर केशों के मध्य भाग तक धारण किया जाता है।

अवतंस – वह आभूषण जिसे कानों के उपर, सम्पूर्ण कानों को आवरित करते हुए पहना जाता है।

मकर कुंडल – मत्स्य की आकृति वाले कर्ण आभूषण।

ग्रैवेयक – कंठ के चरों और पहना जाने वाला वृत्तिय आभूषण।

हार– वक्ष स्थल में धारण की गयी माला।

केयूर – कंधे पर धारण किया जाने वाला आभूषण।

कटक – भुजा पर धारण किया जाने वाला कंकण।

श्रीवत्स – यह विशेषतः कोई आभूषण नहीं नहीं, अपितु विग्रह के तिल पर केशों का समूह है। जब श्रीजी, भगवान के वक्ष स्थल में विराजती है. तब यह श्रीवत्स उनके आसन को भी संबोधित करता है। अन्य आभूषणों से विपरीत जिन्हें विग्रह से प्रथक किया जा सकता है, श्रीवत्स उनके दिव्य विग्रह का ऐसा भाग है जो विग्रह से अविभाज्य है।

कौस्तुभ – वक्ष स्थल के मध्य में धारण किया गया एक हार, जो पञ्च रत्न जडित है। यह सभी जीवात्माओं का प्रतीकात्मक है।

मुक्ताधाम – मोती की माला, तीन अथवा पांच तार वाली।

उदर बंधन – कमर और उदार के मध्य पहना जाने वाला आभूषण। प्रलय के समय भगवान सम्पूर्ण ब्रह्माण्ड की रक्षा हेतु उन्हें अपने उदार में स्थान प्रदान करते है। यह आभूषण उनके इस महान कार्य के लिए पुरस्कार स्वरुप है। यह पडोसी से माखन और दही चुराने के कृत्य का उपहार है। एक ही आभूषण उनके स्वामित्व (जगत के स्वामी) और उनके सौलाभ्यता (सुगमता से प्राप्त होने वाले) दोनों को प्रदर्शित करता है।

पीताम्बर – पीले रंग का वस्त्र, जिसे धारण करना उनके सर्वेश्वर (सभी चित और अचित प्राणियों के स्वामी) स्वरुप को प्रदर्शित करता है, और जो उनकी कमर की शोभा को बढाता है।

काञ्चीगुण – पीताम्बर को यथा स्थान रखने के लिए पर कमर में पहने जाने वाला सूत्र।

नुपुर – पायल। भगवान के दिव्य चरण कमलों में विभूषित जो उनके आश्रितों/ शरणागतों के लिए एकमात्र आश्रय है।

आदि – उपरोक्त वर्णित आभूषणों के समान ही और बहुत से आभूषण। श्रीरामानुज स्वामीजी भगवान द्वारा धारण किये गए सभी आभूषणों का वर्णन करने में असमर्थ है इसलिए “आदि” कहते है।

अपरिमित – अगणित। उनके द्वारा धारण किये हुए आभूषणों की कोई गिनती नहीं है।

दिव्य भूषण – दिव्य आभूषण। उनके दिव्य अंगों और उन अंगों में धारण किये जाने वाले उनके आभूषणों के मध्य एक अनुरूपता है।

अगले श्रीरामानुज स्वामीजी भगवान के दिव्य आयुधों का वर्णन करते है।

स्वानुरूप – उनके रूप (दिव्य विग्रह) के अनुरूप। उनके आयुध उनके आश्रितों को आभूषणों के समान प्रतीत होते है और उनके शत्रुओं को वह शस्त्रों के समान प्रतीत होते है।

अचिंत्य शक्ति – उनके आयुधो की शक्ति हमारी कल्पना के परे है।

शंख चक्र गदा सारंग – यह उनके पांच मुख्य आयुध है। शंख, चक्र, गदा और सारंग (धनुष)। यह उनके कृपाण का भी वर्णन करता है, जिसे असी  कहा जाता है।

आदि– और भी अनेकों इसी प्रकार के आयुध।

असंख्येय – अगणित। जिस प्रकार उनके आभूषण अगणित है, उसी प्रकार उनके आयुध भी। श्रीवेदान्ताचार्य स्वामीजी ने उनके 16 आयुधों पर एक श्लोक की रचना की है।

नित्य – स्थायी, जिसमें बढ़ने या क्षीण होने के लक्षण न हो।

निरवद्य – जिसमें कोई दोष न हो। आयुधों में किस प्रकार का दोष हो सकता है? सामान्य शस्त्रों के विपरीत यह दिव्य आयुध भगवान के दिव्य विग्रह में शोभायमान होते है जैसे ही भगवान उनका स्मरण करते है। जब यह आयुध किसी शत्रु का वध करते है, वे ऐसा विचार नहीं करते कि उन्होंने शत्रु का संहार किया, अपितु इस भाव से कार्य करते है कि वे भगवान का अंग है और भगवान की इच्छानुरूप उन्होंने अपना कर्तव्य निवाह किया। नित्य निरवद्य का एक अर्थ यह भी है कि समय के साथ कुंद न होकर, वे शत्रुओं के विनाश के लिए और प्रखर होते है।

निरतिशय कल्याण – भगवान के साथ रहते हुए यह आयुध स्वभाव से मंगलकारी हो जाते है। वे अद्भुत भी है क्यूंकि भगवान द्वारा आदेश देने के पहले ही वे शत्रुओं के संहार का अपना कार्य पूर्ण करते है। भगवान के संकल्प/ विचार मात्र से वे अपना कार्य पूर्ण करते है।

दिव्यायुध – वे उन पञ्च तत्वों से निर्मित नहीं है, जिनके विषय में हम जानते है, अपितु स्वभाव से अप्राकृत (प्राकृत वस्तुओं से निर्मित नहीं) है।

अगले श्रीरामानुज स्वामीजी उनकी महिषियों के विषय में वर्णन करते है। श्रीपिल्लै लोकाचार्य स्वामीजी बताते है भगवान की अनंत लावण्य और सुंदरता के साथ उनके अनंत गुणों, आभूषणों और आयुधों के सौंदर्य का आनंद लेने के लिए किसी की आवश्यकता है। वे आगे बताते है कि यह उनकी दिव्य महिषियों है, जो नित्य निरंतर भगवान के सौंदर्य का आनंद प्राप्त करती है। श्रीरामानुज स्वामीजी ने श्रीजी के गुणों का वर्णन प्रथम चुर्णिका में किया है। फिर वे उन्हीं गुणों का संबोधन दोबारा यहाँ क्यूँ कर रहे है? श्रीरामानुज स्वामीजी द्वारा ऐसा कहने से तात्पर्य मात्र हमें निर्देश देना नहीं है अपितु डंका घोष से यह प्रकट करना है कि वे भगवान और श्रीजी के स्वरुप (विशेषताएं) और रूप (दिव्य विग्रह) में क्या आनंद अनुभूति प्राप्त करते है। क्यूंकि उनके शब्द भगवान और श्रीजी के प्रति उनके प्रगाढ़ प्रेम के सूचक है, हमारा द्वारा इसे पुनरावृत्ति समझना उचित नहीं है। और, पहले (प्रथम चूर्णिका में), उन्होंने अपने द्वारा श्रीजी के चरणकमलों में की गयी शरणागति की भूमिका के रूप में श्रीजी के इन गुणों का वर्णन किया था और यहाँ वे यह देखकर आनंदित प्रसन्नचित हो रहे है कि भगवान और श्रीजी एक दुसरे के साथ किस प्रकार अति उत्तम दिखाई देते है। हम उन शब्दों के अर्थों को संक्षेप में देखेंगे जिन्हें हमने चूर्णिका 1 में देखा था:

स्वाभिमत – भगवान द्वारा पसंद किया जाना

नित्य निरवद्य – कसी भी समय, बिना किसी दोष के

अनुरूप – रूप सौंदर्य में भगवान के ही समान

स्वरुप–भगवान के समान ही विशेषताएं

गुण – अनेकों सदगुणों के साथ

विभव – अकल्पनीय धन संपत्ति के स्वामी

ऐश्वर्य – सभी चित और अचित जीवों को नियंत्रित और निर्देशित करने का सामर्थ्य

शील – अवर प्राणियों से भी समान व्यवहार करना

आदि– और बहुत से गुण

अनवधिक अतिशय – कभी न क्षीण होने वाला और अद्भुत

असंख्येय – अगणित

कल्याण – मंगलकारी

गुणगण – ऐसे कल्याण गुणों का समूह।

अब हम विस्तार से इस चूर्णिका के उन शब्दों का अर्थ जानेंगे जिनका उल्लेख पहले नहीं हुआ है।

श्रीवल्लभा – श्री देवी (श्रीमहालक्ष्मीजी) के प्रति प्रेम। श्रीजी से अत्यंत प्रगाढ़ प्रेमावास्था। श्रीजी के स्वामी जिनके ऐसे महान उच्च दिव्य गुणों का वर्णन उपर किया गया है। जिसप्रकार एक लम्बे समय से भूखा व्यक्ति तीव्र इच्छा से भोजन की और देखता है, उसी प्रकार भगवान भी श्रीजी के स्वरुप को प्रेम से निहारते है।

एवं भूता – उपरोक्त वर्णित श्रेष्ठ गुणों को समान रूप से धारण करनेवाली।

भूमि नीला नायक – भूमि देवी और नीला देवी; यद्यपि यहाँ उनका उल्लेख भिन्न किया गया है, परंतु स्वरुप और रूप के संदर्भ में वे श्रीमहालक्ष्मीजी के समरूप ही है। यहाँ, भगवान को नायक संबोधन किया गया है और श्रीजी को वल्लभा। नायक वह है जिसके अधिकार का मान हो और जो आचार और नियमों के अनुसार व्यवहार करता है, यद्यपि वल्लभा वह है जिनके सभी कार्य प्रेम और स्नेह जनित है। ऐसा कहा गया है कि भूमि देवी और नीला देवीजी ने भगवान और श्रीजी के दासत्व को स्वीकार किया है और वे उनके प्रति इस कैंकर्य से अत्यंत संतुष्ट और प्रसन्न है।

अगले श्रीरामानुज स्वामीजी आगे बढ़ते हुए श्रीवैकुंठ में नित्य सूरियों का वर्णन करते है। नित्यसूरी, वे है जो सदा श्रीवैकुण्ठ में निवास करते है और जिन्होंने कभी लीला विभूति में जन्म नहीं लिया। आदि शेषजी, विष्वक्सेनजी, गरुडजी, नित्यसूरियों के समूह के अंग है। पंचम चूर्णिका के अगले भाग में हम इसे देखेंगे।

हिंदी अनुवाद- अडियेन भगवती रामानुजदासी

आधार – http://divyaprabandham.koyil.org/index.php/2015/12/saranagathi-gadhyam-5-part-2/

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thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.2.6 – mAdhar mA maN madandhai

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Full series >> Fourth Centum >> Second decad

Previous pAsuram

varaha_avathar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – Mother explains how her daughter (parAnkuSa nAyaki) desires for the thiruththuzhAy (thuLasi) from the divine feet of emperumAn when he mercifully rescued bhUmi (earth) from the causal ocean as SrI varAha.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. Mother says – My daughter desires for the thiruththuzhAy from the divine feet of SrI varAha who reduced his stature to help SrI bhUmip pirAtti, unlike krishNa who helped nappinnaip pirAtti, without reducing his human stature.

pAsuram

mAdhar mA maN madandhai poruttu EnamAy
Adhi am kAlaththu agalidam kINdavar
pAdhangaL mElaNi paim pon thuzhAy enRE
Odhum mAl eydhinaL endhan madandhaiyE

Listen

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

mAdhar – being best among women
mA – laudable
maN madandhai poruttu – for SrI bhUmip pirAtti
Enam Ay – assuming the form of SrI varAha (a pig, which does not shy away from water and mud)
Adhi – beginning of kalpa (brahmA’s day)
am – having goodness
kAlaththu – at that time
agal idam – the vast earth
kINdavar – emperumAn who separated (from the wall of the 14 layered aNdam [deep in the causal ocean]) and rose
pAdhangaL mEl – on the divine feet
aNi – decorated (by sages such as sanaka et al)
pai – greenish
pon – attractive
thuzhAy enRE – “thiruththuzhAy” only
Odhum – (always) reciting
mAl – bewilderment
eydhinaL – acquired
endhan madandhai – my daughter who has distinguished humility

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

At that good time during the beginning of kalpa (brahmA’s day), emperumAn assuming the form of SrI varAha for the laudable SrI bhUmip pirAtti who is best among women, separated the vast earth (from the wall of the 14 layered aNdam [deep in the causal ocean]) and rose; my daughter who has distinguished humility,  (always) reciting only the greenish attractive “thiruththuzhAy” which was decorated by sages such as sanaka et al – the divine feet of such varAha bhagavAn and she acquired bewilderment.

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

  • mAdhar – Having beauty, nirupAdhika sthrIthvam (unconditional quality of being a lady); mAdhar indicates being loving and friendly.
  • mA maN madandhai poruttu – for the sake of the laudable SrI bhUmip pirAtti.
  • EnamAy – As said in nAchchiyAr thirumozhi 11.8 “pAsi thUrththuk kidandha pArmagaL” (bhUmi dhEvi who was covered with moss), when the beloved girl is in physically dirty situation, the beloved boy looking clean and nice, does not fit their loving relationship; as said in the same pAsuram “mAsudambil nIr vArA mAnamilAp panRiyAm thEsu” (the radiance of being a humble pig with muddy water all over it’s body), having a form which does not shy away from mud and water.
  • Adhi – at the beginning of [SvEtha] varAha kalpa (the day of brahmA which is known by that name].
  • am kAlaththu – Beautiful time. AzhwAr celebrates this as beautiful time, since it is time where one could enjoy the beautiful form assumed, by emperumAn who is the protector, in order to protect his possession (earth).
  • agalidam kINdavar … – On the divine feet of emperumAn who rescued the great earth which got stuck to the wall of the aNdam [deep in the ocean of 14 layered sphere] and rose [above the water level], the thiruththuzhAy (thuLasi) which was offered by sages such as sanaka et al as said in SrIvishNu purANam 1.4.29 “rOmAntharasthA munayas sthuvanthi” (the rishis (sages) who are at the pores of the root of the hairs, are singing his praises) – she desired for such thuLasi.
  • Odhum mAl eydhinaL – She became mad to recite this always.
  • endhan madandhaiyE – My daughter [is so innocent that she] thinks “he should be becoming mad [thinking about me]”. The torment one who goes through when looking at her stage, she is going through the same torment now [In thamizh literature, seven stages of womanhood are explained – among those, madandhai indicates the age from 14 to 19].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhalAyiram thirumAlai

thirumAlai – 40 – thirumaRu mArva

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Full series

<< Previous

namperumal-nachiyar-serthi

avathArikai (introduction)

In the previous pAsuram, AzhwAr mentioned about the lowliness due to birth. Since it was not due to them [the birth was a result of one’s own past karma, yet, after being born, one cannot do anything about it], this could be excused. In this pAsuram, he says that if they carry out wrong deeds which would not be pardoned, they will not have to endure any punishment because of those wrong deeds, provided they have knowledge of mEmporuL pAsuram.

Let us look at the pAsuram and its meanings.

திரு மறு மார்வா! நின்னைச் சிந்தையுள் திகழ வைத்து
மருவிய மனத்தராகில் மாநிலத்து உயிர்களெல்லாம்
வெருவரக் கொன்று சுட்டிட்டு  இட்டிய வினையரேலும்
அருவினைப் பயனது உய்யார் அரங்கமா நகருளானே.

thiru maRu mArva! ninnaich chindhiiyuL thigazha vaiththu
maruviya manaththarAgil mAnilaththu uyirgaLellAm
veruvuRakk konRu suttittu Ittiya vinaiyarElum
aruvinaip payanadhu uyyAr aranga mAnagaruLAnE

Listen

Word-by-word Meaning

thiru – periya pirAtti (SrI mahAlakshmi)
maRu – mole called as SrIvathsam
mArva – one who is adorning these two (thiru and maRu) on your chest!
aranga mAnagar uLAnE – one who is dwelling in thiruvarangam temple (SrIrangam)
mAnilaththu – of this world
uyirgaL ellAm – all the creatures
veruvu uRa – to be frightened
konRu – killing (the creatures with weapons)
suttittu – burning (by fire)
Ittiya vinaiyar Elum – even if they have committed such sins
ninnai – you
sindhaiyuL – in (their) hearts
thigazha vaiththu – to hold (as upAyam, means)
maruviya manaththar Agil – if they have full faith (that you are the goal or benefit)

such persons
aruvinai – deadly sins
payan adhu – its result
uyyAr – will not enjoy

vyAkhyAnam (commentary)

thirumaRu mArva – the one who has thiru (SrI mahAlakshmi) and maRu (mole, called as SrIvathsa) on his chest! These two will signify that he is the sarvESvaran (lord of all). In SrI rAmAyaNam yudhdha kANdam 114.15, “SrIvathsavakshA nithyaSrI: ajayya: SASvathO dhruva:” ((SrI rAma, who has) mole called SrIvathsa on his divine right chest, inseparable periya pirAtti forever on his divine chest, one who cannot be won over, one who lives forever and one who has unchanging form,  nArAyaNan), maNdodhari describes SrI rAma through the above verse and confirms that these two identities (Sri and SrIvathsa) are unique to him. AzhwAr, towards the end of this pAsuram says “they will not experience the result of their deadly sins” by referring to the pirAtti’s quality of vAthsalyam (motherly love) and says here that such pirAtti is always present in his divine chest. Other AzhwArs also refer to her presence in his divine chest, such as nammAzhwAr’s thiruvAimozhi 6.10.10 “alarmEl mangai uRai mArbA” (one who has the divine chest where alarmEl mangai (consort of SrInivAsa) dwells constantly) and periyAzhwAr’s thiruppallANdu 2 “nin valamArvinil vAzhginRa mangaiyum pallANdu” (mangaLASAsanam to pirAtti who dwells in your right chest). While AzhwAr had hidden the presence of pirAtti in mEmporuL pAsuram [hinted her presence through the word un as we had seen in the vyAkhyAyam of that pAsuram], he announces her presence in the beginning itself,in this pAsuram, which speaks about the greatness of those who are fully immersed in that pAsuram [38th]. When emperumAn grants the means (upAyam) to his ASrithars (followers), it is pirAtti who functions in the recommendatory role (purushakAra bhUthai). When he performs the role of master (taking the follower’s service) (upEyam), she joins him in accepting the kainkaryam. Thus her connection is very much required, both in the upAya and in the upEya sthithis (states).

ninnaich chindhaiyuL thigazha vaiththu – keeping you in their hearts [mind] as the only upAyam (means) without connection with any other upAyams [such as karma yOga etc]. During gAyathri hOmam (a ritual in which gAyathri manthram is recited) the person will recite gAyathri manthram on the one hand and will feed the agni with samith (stick), thus carrying out two jobs at a time. If a follower does anything himself to attain emperumAn as upAyam, then emperumAn’s nature as being the upAyam will dullen. Thus, AzhwAr says that apart from (1) pirAtti who recommends to emperumAn to protect the follower, (2) emperumAn himself, who is the protector, (3) the prapannan (one who surrenders to emperumAn)  and (4) AchAryan, who shows that it is emperumAn who is upAyam and upEyam, nothing else is required. By saying vaiththu we can also consider that it shows the ASritha pArathanthriyam (total dependence of followers) of the emperumAn and pirAtti since they enter the follower’s mind, taking the follower’s thought of keeping them in his mind as their hold.

maruviya manaththarAgil – this sequence emphasises the deep faith of the follower in the upEyam (goal). The meaning here is – if the follower renounces all the other goals and holds on only to SrIman nArAyaNan. By using the term Agil AzhwAr indicates that it is rare for any chEthana (sentient entity) to keep firm faith in the upAyam as seen in the sequence sindhaiyuL thigazha vaiththu and firm faith in the upEyam as seen in this sequence maruviya manaththar.

mAnilaththu uyirgaL ellAm veruvuRak konRu – Since it is almost impossible to kill all the jIvarASis (creatures), we should not combine the words mAnilaththu uyirgaLellAm with konRu (killing all the creatures in the world); instead, we should combine mAnilaththu uyirgaLellAm with veruvuRa (to be frightened). Thus if even one person is killed, all the creatures get frightened because of the dastardly act. It shows the killer’s proclivity for harming creatures.

suttittu – instead of killing them instantly with weapons, torturing them by setting them afire and killing them.

Ittiya vinaiyarElum – just as people work hard to obtain an advantage, this person is also working hard to earn sins. Elum – since he couldn’t have done such harmful deeds after obtaining knowledge in mEmporuL pAsuram, this talks about his behaviour before obtaining that knowledge. laghvathri smruthi says “janmAnthara sahasrEshu thapOgyAnasamAdhibi: I narANAm kshINapApAnAm krishnE bhakthi prajAyathE II” (after observing karma gyAna yOgams in tens of thousands of births, for those who get rid of sins (which are the hurdles for the commencement of bhakthiyOgam) , bhakthi towards krishNa begins). SrI bhagavath gIthA 7.19 says “bahUnAm janmanAmanthE gyAnavAn mAm prapadhyathe I vAsudhEvas sarvamithi sa mahAthmA sudhurlabha:  II (after several virtuous births, gyAni (knowledgeable person) worships me, saying that “vAsudhEvan is everything (to me)”. Such a mahApurusha (great person) is very rare to see). Again, SrI bhagavath gIthA 6.54 says “prayathnAth yathamAnasthu yOgI samSudhdha kilpisha: I anEka janma samsidhdhas thathO yAthi parAm gathim II” (yOgi [sage like person who meditates deeply] attains high levels after gaining puNya (good deeds) in many births, consequently ridding himself of pApa (sins) and engaging in yOga with his efforts). From all these pramANams (authentic sources) it is clear that such a knowledge and bhakthi (devotion) will come to a person only after many virtuous births. Thus, such bad behaviour [as we had seen a little while ago] will not come to a person even in previous births. Hence by using the term Elum AzhwAr says that even if such a rare event occurs . .

aruvinaip payanadhuyyAr – they will not experience the harmful result of such sinful deeds that they had earned. When SrI rAma aimed the arrow at samudhra rAjan (king of ocean), the samudhra rAjan fell at SrI rAma’s feet. Immediately SrI rAma shot the arrow against his enemies in [very far away] deserts. The opinion here is that emperumAn will make the enemies of such persons ([hat we had seen earlier, indulging in sinful deeds like killing, burning etc] to suffer the results of their deeds. SAtyAya naSAkhai says “thasya puthrA: dhAyamupayanthi: dhvishantha: pApakruthyAm suhrudhas sAdhukruthyAm II” ((when the mumukshu (one interested in mOksham) goes to paramapadham, his sons will inherit his wealth; his enemies inherit his sins and his friends, his virtues). Thus, this has been mentioned in vEdha too. Even if it does not happen that way [not experiencing result of sinful deeds], emperumAn will save them, just as he saved arjuna from the nAgASthra of karNa by making arjuna’s crown as the target. He may even experience the results of such deeds himself to save his followers, just as he took the power of bhagadhaththa’s weapon on himself and saved arjuna. Since the punishment for their sinful deeds is emperumAn’s anger, if emperumAn says that he has “tolerated” their deeds, will they [the harmful deeds] not disappear? Hence AzhwAr says that they will not experience the harmful results of such deeds.

arangamAnagar uLAnE – the purpose of your coming to thirvarangam (SrIrangam) and lying down here is only to show that you do not do all these things only during the time of avathAram (incarnation) but also to help those who come after the period of incarnation. emperumAn may desire that he gets the name of having protected such people [who commit ghastly crimes as mentioned in the earlier part], but in reality, those who have knowledge of mEmporuL” will not indulge in such acts. It will be clear, without there being a need to mention it, that these people who get scared that even an act of puNya (virtue) carried out with the thinking of upAyam (means) by oversight, will be counted as pApa (sin), will [obviously] not commit sins. In SrI rAmAyaNam yudhdha kANdam 116.44, pirAtti tells hanumAn “pApAnAm vA SubhAnAm vA vadhArhANAm plavangama I kAryam karuNamAryEna na kaSchinnAparAdhyathi II” (hE monkey! Whether a person has committed sin or a virtuous deed, even if he is to be killed, he should be shown mercy by a person with great qualities. There is no one who has not committed an offence). Sitting on his chest, even if such pirAtti who plays recommendatory role to emperumAn on behalf of followers, finds faults with his followers, emperumAn will say “my follower will not do that. Even if he had done that, it must be an act of good” (periyAzhwAr thirumozhi 4.9.2). If we quote this to a person who has only superficial knowledge of emperumAn, he may say “in that case they have to go on indulging in sins”. But such thoughts are incongruous, says the vyAkhyAthA (commentator).

We shall now see pAsuram 41.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.2.5 – thOLi sEr

Published by:

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

Full series >> Fourth Centum >> Second decad

Previous pAsuram

krishna-7-bulls

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – Mother says “My daughter (parAnkuSa nAyaki) desires for the thiruththuzhAy (thuLasi) from the divine feet of krishNa who mercifully killed the seven bulls to marry nappinnaip pirAtti”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. Mother says – When asked “Is it possible to search for the thuLasi which decorated the divine feet of bhagaAn who is greater than all, who is residing in paramapadham and is impossible to attain?”, parAnkuSa nAyaki says “In that case, what is the difficulty in getting the thuLasi which decorated the divine feet of krishNa who killed the bulls disregarding safety of himself, for a girl like me?”.

pAsuram

thOLi sEr pinnai poruttu erudhEzh thazheeik
kOLiyAr kOvalanAr kudak kUththanAr
thAL iNai mEl aNi thaN am thuzhAy enRE
nALu nAL naiginRadhAl endhan mAdharE

Listen

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

thOLi – having shoulders (that are dear to him)
sEr – who is comparable to him (in her qualities such as Seelam etc)
pinnai poruttu – for nappinnai
erudhu Ezh – seven bulls
thazheeik kOLiyAr – embracing them (all at once)
kOvalanAr – belonging to the cowherd clan
kudak kUththanAr – one who captivates the heart through his dance with pots
thAL iNai mEl – on the two divine feet
aNi – offered (being won over by such brave act)
thaN – cool
am – beautiful
thuzhAy enRE – [saying] “thiruththuzhAy” only
nALum nAL – day after day
endhan mAdhar – my daughter
naiginRadhu – is becoming weak

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

krishNa who belongs to the cowherd clan, who captivates the heart through his dance with pots, embraced the bulls (at once) for nappinnai who is having shoulders which are dear to him and who has qualities comparable to his; day after day, my daughter is becoming weak, only saying “thiruththuzhAy” which is cool and beautiful, and which are offered at the two divine feet of such krishNa.

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

  • thOLi sEr pinnai – As explained in SrI rAmAyaNam sundhara kANdam 16.5 “thulya Seela vayO vruththAm” (SithA and SrI rAma are perfect match in qualities, age, activities etc), while sIthA is a perfect match in family heritage etc for SrI rAma, as explained in the same SlOkam “asithEkshaNA” (black-eyed sIthA) [Since only sIthA’s eyes are specifically explained, it is implied that her eyes are more beautiful than SrI rAma’s]. Similarly, while nappinnaip pirAtti’s beauty is a perfect match for krishNa’s, the beauty of her shoulders is greater than krishNa’s. This is to make him lose [his heart] to those shoulders and to embrace them.
  • erudhu Ezh thazheeik kOLiyAr – One who embraced the seven bulls. Since he subsequently wants to  embrace her, his fighting with the bulls appeared like embracing her. That is why, it is said “erudhu Ezh thazheei” (embracing the seven bulls). Since this is the means to get her, he fought with the bulls’ kombu (horn), as if he is joyfully embracing this kombu  (nappinnai who resembles a kombu (slender stick)
  • kOvalanAr kudak kUththanAr – One who is having an equivalent family heritage and pride (of being an expert in dancing with pots), in order to get nappinnai. Just like janaka who would not marry his daughter to any one other than a prince from the ikshvAku clan even if he broke the prized bow, parents of nappinnai would not marry their daughter to any one who has shortcomings in cowherd habits even if he killed the seven bulls [dancing with the pots is also a unique aspect of cowherd clan, and krishNa was an expert in it].
  • thAL iNai … – parAnkuSa nAyaki is desiring for the thuLasi which decorated the divine feet of krishNa who helped nappinnai.
  • nALu nAL naiginRadhAl – She, who is so tender that she cannot handle becoming weak for even a single day, is becoming weak day after day. emperumAn is the one who bestows the body and then weakens it too.
  • endhan mAdhar – My daughter. Is my daughter as strong as he (krishNa) who took birth [in a prison cell], broke the shackles and escaped from there, fought and killed pUthanA, SakatAsura, yamaLArjuna et al, having scarred feet as said in mudhal thiruvanthAdhi 21 “thazhumbu irundha thAL sakatam sAdi” (having a scar in the feet due to kicking the SakatAsura)? She is like a tender deer, who has a slender waist which will break simply if touched.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhalAyiram thirumAlai

thirumAlai – 39 – adimaiyil kudimaiyillA

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periyaperumal-thiruppanazhwarperiya perumAL – thiruppANAzhwAr

avathArikai (introduction)

The greatness of those who have gyAnam (knowledge) of the meanings mentioned in the previous pAsuram is described, starting with this pAsuram, until the 44th pAsuram. nammAzhwAr spoke about the greatness of emperumAn’s followers (servitors) in thiruvAimozhi 3.7 “payilum sudaroLi mUrththi” and in 8.10 “nedumARkadimai”. This (thoNdaradippodi) AzhwAr does the same, in these 6 pAsurams. AzhwAr surmises that even if the followers of emperumAn are wanting in birth [not belonging to the first three varNams], practices [result of the above] and qualities, if they have knowledge of the meanings mentioned in the pAsuram “mEmporuL ” they are fit to be our prApakam and prApyam (our means and our goal). In this pAsuram, AzhwAr says that even if the followers are born in a very low clan, if they have deep knowledge in the meanings of “mEmporuL” pAsuram, they will be adorned on his divine head by emperumAn, like thiruththuzhAy (thuLasi).

Let us go through the pAsuram and its meanings.

அடிமையில் குடிமையில்லா அயல் சதுப்பேதி மாரில்
குடிமையில் கடைமை பட்ட குக்கரில் பிறப்பரேலும்
முடியினில் துளபம் வைத்தாய் மொய்கழற்கு அன்பு செய்யும்
அடியரை யுகத்தி போலும் அரங்கமா நகருளானே.

adimaiyil kudimaiyillA ayal sadhuppEdhi mAril
kudimaiyil kadaimai patta kukkaril piRapparElum
mudiyinil thuLabam vaiththAy moykazhaRku anbu seyyum
adiyarai ugaththi pOlum aranga mAnagar uLAnE

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Word-by-word meaning

mudiyinil – on the divine head/crown
thuLabam vaiththAy – one who has adorned the thuLasi garland (as a subtle mark of being the lord of all)
arangam mAnagar uLAnE – dwelling inside the temple at SrIrangam
adimaiyil – carrying out service (to you)
kudimai illA – even if they are not involved
ayal – being different (from being servitor)
sadhuppEdhimAril – from the vaidhikas (those who follow vEdhams) who recite the four vEdhams
kudimaiyil kadaimai patta – being lowly in terms of their birth
kukkaril – below the level of chaNdALas (of a very low birth)
piRappar Elum – even if they are born
moy kazhaRku – your close, divine feet
anbu seyyum – being affectionate
adiyarai – followers
ugaththi pOlum – don’t you enjoy!?

vyAkhyAnam (commentary)

adimaiyil kudimaiyillA – even if they do not have the thought that carrying out kainkaryam is apt for them. It is apt to think that “kainkaryam is natural to us. Just like the food that we eat and the water that we drink, we cannot live if we do not carry out kainkaryam”.  AzhwAr is referring to those who do not think this way.

ayal sadhuppEdhimAril – being different from the chathurvEdhis who are not immersed in kainkaryam. sadhuppEdhimAril – those who learn the four vEdhas. The benefit of learning vEdhas is to realise that emperumAn is the master of all the worlds,  that we are his possessions, that to carry out kainkaryam to emperumAn and his followers is the appropriate goal for us. ayal is not knowing that the purpose of learning vEdhas is to obtain this knowledge. If the chathurvEdhis do not have the knowledge that the goal of learning the four vEdhas is to know these (above mentioned) meanings, then they are of no use to anyone. pAdhmOththaram says “vishNubhakthivihInO yas sarvaSAsthrArtha vEdhyapi I brAhmaNyam thasya na bhavEth thasyOthpaththir nirUpyathAm II” (Even if a person knows the meanings of all SAsthras (sacred texts), he will not have the qualities of a brAhmaNa if he does not have devotion towards vishNu. His birth is doubtful). brahmANda purANam vihakOsam 24.11 says “ya: puthra: pitharam dhvEshti tham vidhyAdhanyarEthsam I yO vishNum sathatham dhvEshtitham vidhyAdhanyarEthasam II” (if a son hates his father, it can be surmised that he was born to another person. If a person always hates vishNu, it can be surmised that he was born to a chandALa). Thus SAsthras thundered that such people do not have brAhmaNyam (qualities of a brAhmaNa).

Through the remaining part of the pAsuram, it says about those who are different from these people and who are dear to emperumAn.

kudimaiyil kadaimaippatta kukkaril piRapparElum – those who spend several births, not carrying out deeds which are ordained in vEdhas and carrying out deeds which are forbidden by vEdhas, are born in very low births because of the accumulated sins in all these births. kukkar (kushka) refers to a class lower than chaNdALas. Since AzhwAr is using the term piRapparElum (even if they are born), he indicates that the superiority or inferiority of a person’s birth is not a reason for having knowledge about the meanings mentioned in the mEmporuL (previous) pAsuram. In SrI rAmAyaNam AraNya kANdam 68.24, SrI rAma tells lakshmaNa “sarvathra kalu dhruSyanthE sAdhavO dharmachAriNa: I SUrA: SaraNyAs saumithrE thiryak yOni gathEshvapi II” (hE lakshmaNa! Those who are like sages, going in the path of righteousness, dhEvas et al, fit to be surrendered to, are seen among those born as animals and other species too!). SrI rAma says this when he sees jatAyu (vulture who fought valiantly with rAvaNa when he flew after abducting sIthAppirAtti). The opinion here is that knowledge of meanings of the pAsuram mEmporuL is prevalent across species, even among animals and birds. In SrI rAmAyaNam, which came about to explain the meanings of vEdhas, people who roam around in forest such as guhan (a hunter), Sabari (again from the hunters’ tribe), primates such as hanuman, sugrIva, rAkshasa such as vibhIshaNa had this knowledge. In the other epic which came about to describe vEdhas, mahAbhAratha, vidhura, born in a lowly caste, dharmavyAdha, a butcher, ghantAkarNa, the cow herd boys and girls – all had this knowledge. In thiruviruththam 79, nammAzhwAr says “pAmbaNai mEl paLLi koNdaruLum sIdhanaiyE thozhuvAr viNNuLarilum sIriyarE” (those who worship only the lord who is lying on the serpent bed, are greater than nithyasUris). Even though nithyasUris are constantly involved with emperumAn, those born in this samsAram (which only breeds ignorance) and reformed due to the efforts of emperumAn, are considered to be greater than nithyasUris. Just as syamanthakamani (a stone which will convert even iron into gold when it touches iron) is better than pure gold, since these dwellers of samsAram are capable of converting other samsAris into followers of emperumAn due to their connection, which even nithyasUris cannot do, such samsAris are considered to be greater than nithyasUris.

mudiyinil thuLabam vaiththAy – just as emperumAn adorns thuLasi on his head, these followers are also apt to be kept on his head like thuLasi. Just as he adorns thuLasi to indicate that he is sarvESvaran (lord of all), if he keeps his followers on his head, that would also indicate his quality of being sarvESvaran.

moykazhaRku anbu seyyum – Just as in the 38th pAsuram AzhwAr had said “aimpulan agaththadakki” (controlling their sensory organs) to serve emperumAn, these people cast aside their happiness [while carrying out kainkaryam] and serve only for his happiness, with affection, similar to sEvadi sevvi thirukkAppu (thiruppallANdu 1). To them this is the only way to spend time purposefully  and they consider this as their goal. Thus they have emperumAn, who is always delightful, as their means.   Next, the means (path) is mentioned.

adiyarai – they consider his compassionate divine feet as the means. As mentioned in pAsuram 38 as sOmbar, they know that their Athma svarUpam (nature of the AthmA) is being subservient to emperumAn for ever and will not have anything to do with their protection themselves. Another interpretation is – adiyar – remaining at the feet. The feet are the goal, which are enjoyable, and the feet are also the means, which sustain. This is similar to nammAzhwAr mentioning in periya thiruvandhAdhi 31 nizhalum adithARum AnOm (we became the shadow and the lines, of the feet).

ugaththi pOlum – you enjoy these followers, who have the knowledge, not considering their lowly birth, and not those chathurvEdhis who do not have the knowledge.

aranga mAnagar uLAnE – the purpose of coming to SrIrangam and lying here is to hear these people, who have affection towards you, even if they are of lowly birth. If you wanted to hear only great people, you would have remained at SrIvaikuNtam, is the meaning here.

We shall move on to the 40th pAsuram

adiyEn krishNa ramanuja dhAsan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 59

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Introduction (given by maNavALa mAmunigaL)

Those who saw amudhanAr becoming happy in this way, said that with the help of authoritative texts others would have identified that eeSvaran is the lord, even if emperumAnAr had not done all these (debates, etc); amudhanAr replies that if emperumAnAr had not removed the darkness instigated by kali yugam, then there would not be anyone who would determine and understand that it is only eeSvaran who is the lord of AthmA.

Introduction (given by piLLailOkam jIyar)

“You said in many ways in earlier pAsurams that emperumAnAr saved the vEdhas, and saved its meanings; even if he had not done those helps, since the learning sentient beings are eternal (and that knowledge eternal), and the vEdhas are also eternal, would they not learn completely learn the vEdhas and become clear that SrIman nArAyaNan who is said in them is the lord for the AthmAs, and get saved?”; amudhanAr replies that since the darkness of kali (yugam) which spans the whole world and is a hurdle for knowing the true meanings, if emperumAnAr had not incarnated, gained expertise in all the vEdhas, and due to the brilliance had from it driven away that darkness by kali yugam, it is not possible for anyone in this world to know that nArAyaNan is the all encompassing lord for everyone.

kadal aLavAya thisai ettin uLLum kali iruLE
midai tharu kAlaththu irAmAnusan mikka nAn maRaiyin
sudar oLiyAl avviruLAith thuRandhilanEl uyirai
udaiyavan nAraNan enRu aRivArillai uRRu uNarndhE          59

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Word by word meaning (given by maNavALa mAmunigaL)

kadal aLavAya –  seas that surround all four sides
thisai ettinuLLum – in all the directions
kali iruLE – thamas in the form of ignorance instigated by kali yugam
midai tharu kAlaththu – and putting pressure on us; during such time,
iRAmAnusan – emperumAnAr,
thurandhilanEl – had not driven away
avviruLai – that thamas
sudar oLiyAl – using the unlimited brilliance of
mikka – the most distinguished authoritative reference
nAn maRaiyin – that is, the four vEdhas,
aRivAr illai – there is no one who could know
uRRuNarndhu – by inquiring well and
nAraNan enRu –  understand that He is the one denoted by the word nArAyaNan,
uyirai udaiyavan – He who is the lord of AthmA, since He is the whole (prakAri), and everything other than Him being parts (prakAram).
sudar, and oLi to imply ample level of brightness/brilliance.

vyAkyAnam

kadal aLavAya thisai ettin uLLum – having it identified based on the seas around on all four sides, all the surface of earth in all eight directions.

kali iruLE midai tharu kAlaththu – As said in ‘kalErdhdhOshanidhE:’ (kali is the holder of wealth of blemishes), the kali due to his nature creates decline of knowledge in people, pushing aside the path of good, and due to this the darkness that is ignorance it created stays closer and puts pressure on everyone and spawns everywhere; during such time;  that is, during the time kali is ruling;  midai – pushing closer.

irAmAnusan –  emperumAnAr who from the head of sky (the other world), incarnated in the place of this world;

mikka nAn maRaiyin – As said in ‘mikka vEdhiyar vEdhaththin ut poruL’ , and ‘sudar migu suruthiyuL’, vEdham which is the most distinguished authority of reference, and which in detail shows the nature, form, and qualities of sarvESvaran, and which is authorless, eternal, and without any blemishes, and in the four forms of rig, yajur, sAma, and atharvaNa; such vEdham’s –

sudar oLiyAl – amudhanAr is using the phrase ‘sudar OLi’ since vEdham is ‘sudar migu suruthi ‘, its brightness grew and destroyed the philosophies not accepting vEdhas, and its brilliance grows further and further more, and reaches everyone; by such unending (sudar) brightness (oLi) of vEdham;

avviruLai – As said in ‘agyAna thimirAndhasya’,(with disease in eye or due to darkness cannot see things clearly (ignorance))  ‘agyAna dhvAntha rOdhAdh’ (darkness create ignorance), the darkness that is ignorance created due to the sins instigated by the kali;

thurandhilanEl – even though the authoritative reference is eternal and everlasting, the learners are also eternal and everlasting (Athmas), the concept of time also being eternal and everlasting, it is not mentioned in any SAsthram that there is even one who by himself learned and understood its meanings and it became clear and got saved.

Since it is said in Sruthi, smruthi, etc., as ‘yasya dhEvE parA bhakthi: yathA dhEvE thathA gurau, thasyaidhE  kadhithAhyarthA: prakASanthE mahAthmana:” (one how got the devotion towards emperumAn, should also be devoted to the guru who showed that emperumAn; mahAthmas show this to us),

“gyAna anjana SalAkayA”, (knowledge is the black paste applied to eyes for bright vision, and key is use to open up and get the light (knowledge) – done by guru),

“chakshur unmileetham yEna thasmai thadh kuravE nama: (doors that are eyes were closed, and guru opened it with key that is knowledge; respects to such guru),

“ nArAyaNObhi vikruthum yAdhi  gurO: prachyuthasya dhurbhbhudhdhE: – kamalam jalAdha bhEdham Soshayathir avir na dhOshayathi” (while nArAyaNan would wish to do only good for us, if we separated from guru then like a flower separted from water that becomes dry and spoiled, our knowledge would become dry and dull, and would not make it bright),

and since aruLALap perumAL emperumAnAr divines “enRum anaiththu uyirkkum eeram sey nAraNanum, anRum than Ariyan pAl anbu ozhiyil, ninRa, punal pirindha pankayaththaip pongu sudar veyyOn, anal umizhndhu thAn ularththi aRRu [gyAna sAram pramEya sAram]” ,

and since it is said “svAbhimAnaththAlE eeSvara abhimAnaththaik kulaiththuk koNda ivanuku AchArya abhimAnam ozhiya gadhi illai enRu piLLai pala kAlum aruLich cheyyak kEttirukkaiyAy irukkum [SrI vachana bhUshaNam]” (due to own feeling of independence, we lost the love of emperumAn, and so the only way for us to reach goal is to have the love of AchAryan),

if emperumAnAr had stayed put and had not been kind, thinking ‘avar avar vidhi vazhi adaiya ninRanarE ‘, instead of making such darkness that is ignorance run away as said in ‘summenAdhE kai vittu Odi thURugaL pAyndhana’.,

uyirai udaiyavan nAraNan enRu – ‘pathim viSvasyAthmESvaram’, (He is the lord for all the worlds, He the eesvaran to Himself), ‘yachchakinchij jagath yasmin thriSyathE SrUyathEpivA, anthar bahiScha thath sarvam vyApya nArAyaNasthitha:’ (whatever is seen, heard, etc., in everything emperumAn is present as antharyAmi, and is spread everywhere), and

‘nigaril pugazhAy ulagamUnRudaiyAy’, and

as said in ‘yadhaNdam aNdAnthara gOcharam cha yath dhaSoththarNyAvaraNAniyAnicha, guNA:pradhAnam purusha:param padham parAthparam brahmachathE vibhUthaya:’, (everyone and everything in all the worlds belong the places of yours),   since He is being the whole/holds (prakAri)  and everything other than Him being parts/held (prakAram), SarvESvaran who is referred to by the word nArAyaNan, He is one having these three types of sentient as His servants;

such knowledge –

antharyami

uRRu – having dedication to, and understanding clearly (such about emperumAn),

aRivAr illai – there is no such people to know that (about emperumAn);

Since it is said as ‘bibEdhyalpa SruthAth vEdhOmAmayam pratharishyathi’, (vEdham is afraid about those who give incorrect meanings to it), it is concluded that even that would result in danger to ones true nature (svarUpa nASam),  and not achievement according to true nature (svarUpa sidhdhi).

 

abhiyukthar also divined this meaning in ‘nirAlOkE lOkE niravadhi parasnEha bharithO yathikshmAbrudhdheepOyadhi nakila jAjvalyatha iha – ahamkAradhvAntham vijayathu kathamkAramanakA: kudharkka vyALauLakam kumathi mathi matha bAthALa guharam’. (~ in the pit that is having bad animals that is those who give incorrect meanings to vEdhas, where we who were innocent (not knowing vEdhas, so not giving wrong meaning) are stuck, and in such dark world, the mountain that is emperumAnAr  is the bright light, with the ghee being devotion to emperumAn, ghee not having any residue being the devotion without expecting anything in return – without that light we would not have been able to come out of that darkness).

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

kadal aLavAya .. midai tharu kAlaththu – If emperumAnAr had not shown us the main aspect that is our relation with emperumAn  as the form of SarIra Athma bhAvam (we AthmAs are part of his body), who would be able to know in this world in this kali yugam? The main aspect, termed, ‘pradhAna prathi thanthram’, are aspects very important in our philosophy which others do not hagree but we consider as very important – the nature of our relationship with emperumAn, here.

mikka nAn maRaiyin … thurandhilanEl – In the jail in the darkness of night, the light of knowledge, that kaNNan who is ‘Ayar kulaththinil thOnRum aNi viLakku’ (the light that appeared in the class of cowherds), appeared. In this world that is having no light (knowledge), when the darkess of kali was ruling, the light on top of the mountain that is emperumAnAr appeared.

Even though the four vEdhas are always there, it is possible for emperumAnAr only to use that light and remove the darkness in this world.

avviruL – That darkness – since it is driven away by emperumAnAr, and is not to be seen, amudhanAr is saying that darkness.

uyirai udaiyavan .. nAraNan … uRRunarndhE – uyir -> AthmA (the class of them). udaiyavan – He who possesses those Athmas (as His property). nAraNan -> is from samskrutha word nArAyaNan. It means He supports us, and also that He is present within the jeevAthmA (antharyAmi). Since body is supported by AthmA, here Athmas are body of Him which are supported by Him. Such is the relationship between Athmas and emperumAn.  Due to such nature, similar to how AthmA is the one that controls the body, He being the AthmA for the jeevAthmas, He controls these Athmas.

If emperumAnAr had not shown these meanings who would be able to know and understand them?

Now, like how in this world the AthmA makes use of one’s body for its own purposes, paramAthmA also for His enjoyment (bhOgam)  and play (leelai), he peruses all the AthmAs and things, He is the owner/lord for these worlds. Lord is the one who make use of , and servants are ones who let Him make use of them. Because AthmAs are servants of Him, doing activities to make Him happy is the goal for AthmAs.

emperumAnAr drove away the darkness and in that light we see what he showed, and we understand these importants aspects.

– – – – –

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thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.2.4 – kOdhila vaN pugazh

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Full series >> Fourth Centum >> Second decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – Mother says “Her daughter is desiring for the thiruththuzhAy from the divine feet of sarvESvaran who is greater than all and residing in thirunAdu (paramapadham)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. When asked “Where will I search for the thuLasi from avathArams which helped everyone long ago and disappeared like a river in floods which dried up?”, parAnkuSa nAyaki replies “Leave that aside. What is the hurdle in getting the thuLasi from the divine feet of paramapadhanAthan (emperumAn in SrIvaikuNtam) who remains unchanged forever?”.

pAsuram

kOdhila vaN pugazh koNdu samayigaL
bEdhangaL sollip pidhaRRum pirAn paran
pAdhangaL mElaNi paim pon thuzhAy enRE
OdhumAl Uzh vinaiyEn thadam thOLiyE

Listen

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

kOdhu – defect (of looking for self praise)
ila – without that (purely existing for others’ enjoyment)
vaN – distinguished
pugazh – qualities
koNdu – having
samayigaL – [philosophers, thinkers] focussed on groups of qualities such as Seelam (simplicity) etc , Sauryam (valour) etc, Anandham (bliss) etc
bEdhangaL – differences (in greatness of such qualities)
solli – saying them
pidhaRRum – one who gives experience to make them speak in a (very relishable) disorderly manner
pirAn – great benefactor
paran – greater than all
pAdhangaL mEl – at the divine feet
aNi – decorated (by nithyasUris)_
pai – greenish [fresh]
pon – attractive
thuzhAy enRE – “thiruththuzhAy (thuLasi)” only
Odhum – (always) recites [desiring it];
Uzh vinaiyEn – I who have great sins which are existing with me since time immemorial
thadam – rounded
thOLi – having shoulders.

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

emperumAn (in paramapadham) is without any defect having distinguished qualities; he gives experience to make the nithyasUris speak in a (very relishable) disorderly manner, [each one is] focussed on the differences of groups of qualities such as Seelam (simplicity) etc , Sauryam (valour) etc, Anandham (bliss) etc; such great benefactor who is greater than all, has his divine feet decorated with greenish [fresh] attractive thiruththuzhAy (thuLasi); I who have great sins which are existing with me since time immemorial; my daughter who has well rounded shoulders, always recites such thuLasi [desiring it].

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

  • kOdhu ila – faultless; opposite to all faults. Qualities of emperumAn being faultless implies, when one meditates upon a particular quality, it will bind the person who meditates into that quality and would not let him/her move on to the next quality. If that is not the case, there is no difference between this (emperumAn’s qualities) and other worldly pleasures [where one will be constantly seeking new things].
  • vaN pugazh – auspicious qualities. Meditating upon them.
  • samayigaL – Those [nithyasUris (eternally free souls) and mukthas (liberated souls)] who engage in one quality and will not move on to the next one. Those who are focussed on different qualities saying “emperumAn’s sauSeelyam [simplicity] is very attractive; his valour is more attractive than that; the qualities of his form such as beauty etc are even more attractive”. Further, it can also indicate different types of upAsakas who are engaged in different types of practices such as sadhvidhyA (focussing on bhagavAn’s nature along with his qualities such as omniscience etc), dhahara vidhyA (focussing on both his qualities and his nature), upakOSala vidhyA (focussing on bhagavAn who resides in everyone’s eyes), SANdilya vidhyA (focussing on bhagavAn in his viSwarUpam) etc.
  • bEdhangaL solli – Glorifying the qualities they enjoy. For example – one who enjoys his sauSeelyam will say “There is no comparison of this quality. Can his valour match his simplicity?” and so on.
  • pidhaRRum – Being immersed in such qualities, they would call him out speaking incoherently like a person affected with high fever would do.
  • pirAn paran – SrIvaikuNtanAthan who blessed them this situation. Being a benefactor for them means – as said in thiruviruththam 98 “imaiyOr thamakkum sevvE nenjAl ninaipparidhAl veNNey UNennum Inach chol” (this amazing incident of krishNa accepting butter as his food, is difficult to comprehend even for nithyasUris), he presented such qualities within their reach for them to enjoy – so AzhwAr calls him “pirAn“.
  • paran pAdhangaL mEl aNi paim pon thuzhAy enRE OdhumAl – She always speaks about the fresh and attractive thiruththuzhAy (thuLasi) which was offered at his divine feet by nithyasUris who are great servitors as said in thiruviruththam 21 “sUttu nan mAlaigaL thUyana Endhi” (carrying beautiful pure garlands which are ready to be worn).
  • Uzh vinaiyEn – I who have sins which have properly reached me. Uzh – in proper sequence.
  • thadam thOLiyE – My daughter who is extremely beautiful is desiring for the thiruththuzhAy from the divine feet of emperumAn, which is the abode of auspicious qualities. Who will babble in such incoherent manner – the one who is the target of these beautiful shoulders (emperumAn) or she herself? [He should be longing for her instead].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhalAyiram thirumAlai

thirumAlai – 38 – mEmporuL pOgavittu – Part 3

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namperumal-thiruvadi

In this 3rd and final part of this pAsuram, we shall see the meanings of the last two lines of the pAsuram and how this pAsuram conveys the meanings of first line of dhvaya manthram as well as parts of thirumanthram and charama SlOkam.

mEmporuL pOgavittu meymmaiyai miga uNarndhu
AmparisaRindhukoNdu aimpulanagaththadakki
kAmbaRath thalai siraiththun kadaiththalai irundhu vAzhum
sOmbarai ugaththi pOlum sUzhpunal arangaththAnE

Listen

kAmbaRaththalai siraiththu – removing the hair with the root. kAmbaRa – making sure that the connection with other upAyams (other means such as karma, gyAna, bhakthi yOgams, thirunAma sankIrthanam etc) is severed; thalai siraiththu – severing connection with other instruments being carried inside the head, which are like sins because they are preventing from attaining the goal – in other words, removing the esteem that “I am my protector”. Why is there a reference to hair? Since hair is supposed to add beauty to a person and to add esteem, AzhwAr is using this as a simile for the thought that the person has, that he is his own protector. In olden days, when kings resorted to tonsuring a person, the reason was to lower his esteem. This was also the reason for sanyAsis (those who have renounced everything in this world) and EkAngis (ascetics) to tonsure their heads [they want to rid of their self-esteem themselves]. Thus, since we see people tonsuring themselves to remove their self-esteem, AzhwAr is using this metaphor to denote removal of esteem that one gets from following other upAyams (means). charama SlOkam, in its first half, states that after renouncing other means only can one hold on to emperumAn. AzhwAr denotes this meaning in the term “kAmbaRath thalai siraiththu” considering the greatness of its meanings, in an indirect manner. SAsthram referred in an indirect manner only when it spoke of “dhvA suparNA sayujA sakAyA..” (muNdakOpanishath 3.1.1) (there were two birds with beautiful wings and similar qualities, sitting on a tree (referring to jIvAthmA and paramAthmA)). Thus AzhwAr also, like SAsthram, uses simile to convey his intended meanings.

un kadaiththalai irundhu – kadaiththalai can be transposed as thalaikkadai which means at the door step. In dhvayam the term charaNa refers to the divine feet of emperumAn. AzhwAr refers to that word here. Why is AzhwAr not mentioning the divine feet directly? Looking at this lowliness, he is ashamed to go near emperumAn’s divine feet; he is unable to leave emperumAn and indulge in worldly matters. Hence he is staying at the door-step of emperumAn. vyAkhyAthA mentions about an incident in the life of thirukkaNNamangai ANdAn, a disciple of  SrIman nAthamunigaL (the preceptor who received all the 4000 dhivya prabandham from nammAzhwAr). One day ANdAn saw a person killing another person with a knife because the other person troubled his pet dog. Knowing that he will be punished by the King for his act of murder, he killed himself with the same knife. thirukkaNNamangai ANdAn, on seeing this, thought “if a samsAri, who thinks that dhEham (body) is AthmA (soul), can have so much affection for his dog which stays at his door step and eats whatever he feeds it, paramachEthana (emperumAn) will never let down those who stay at his door-step and hand them over to yama (dhEvathA for justice)”. Having affirmed this, thirukkaNNamangai ANdAn left his relatives, his possessions and his wife, refrained from working for himself, and engaged fully in emperumAn’s kainkaryam and till his end, stayed at the entrance of the temple at thirukkaNNamangai. irundhu – chEthana, who, due to attraction to worldly pursuits was running around, stays like a ship which has been anchored. thaththirIya upanishath Anandhavalli 7.2 says “yathA hyEvaisha EthasminnadhruSyE anAthmE anirukthE anilayanE abhayam prathishtAm vindhathE I atha sO’bhayangathO bhavathi II” (when a person, in order to rid himself of his fear for samsAram, attains affection called as bhakthi with emperumAn who cannot be seen by others, who is without (prAkrutha) SarIram (physical form that chEthanas have), who cannot be described by words (such as dhEva, manushya etc), who is without any support (for himself), he becomes fearless of samsAram). In the same way, the samsAri attains emperuman and becomes fearless.

vAzhum – once ISvaran becomes the means (path to attain him), enjoying him becomes living in prosperity. Another interpretation is  – since it is irundhu vAzhum, having him as the means (path) itself is prosperity.

sOmbarai ugaththi pOlum – Looking at the joy in emperumAn’s divine face, AzhwAr is wondering “when you look at those who have given up the responsibility of protecting them to you and who are lazy about protecting themselves, is this how your divine mind would feel joyous!?”. The term vAzhum sOmbar refers to those who are sloth about living for themselves but who are living only for emperumAn. Those who live for themselves are termed as kedum sOmbar (ruinously lazy people). To differentiate from such people who ruin themselves, AzhwAr is using the term vAzhum sOmbar. These people will not give up their daily ritual [such as sandhyAvandhanam etc] or special ritual [such as amAvAsya tharpaNam etc] because they do not believe in SAsthras or they are lazy. They will follow such rituals as emperumAn’s order and as a kainkaryam. They will be foremost among the Asthikas (believers of God) and will hold on to emperumAn, who does not expect anything from them for being their means, enjoy him as a way of passing their time in this world, and will be lazy when it comes to protecting themselves here. ugaththi pOlum – it appears that you [emperumAn] seem to enjoy these people as you enjoy nithyasUris (permanent dwellers of SrIvaikuNtam).

emperumAn asks him, “How did you know this matter [that I enjoy those who are lazy about protecting themselves]?” . . . .

sUzhpunal arangaththAnE – the fact that you have come to thiruvarangam (SrIrangam) and are lying here, seems to denote this. For those who look superficially, it would appear that emperumAn is lying because of the nice streams and greenery around thiruvarangam. Only those who dvelve deeper would understand that he is lying here in anticipation of a vAzhum sOmbar, without feeling lazy (himself).

kAmbaRath thalaisiraiththu denotes sarvadharmAn parithyajya in the first part of charama SlOkam, as it refers to giving up all the other upAyams (means to attain emperumAn) as a prerequisite for holding on to emperumAn as the means.

sUzhpunal arangaththAnE un kadaiththalai denotes the meaning of nArAyaNa padham (word) in the first part of dhvaya mahAmanthram, facilitating taking shelter under emperumAn through his four auspicious qualities of sauSeelyam (being easily approachable), saulabhyam (being simple), vAthsalyam (considering faults as qualities) and swAmithvam (being the swAmy or master). pirAtti, being the identity for proving emperumAn’s existence and being indicated by nArAyaNa sabdham itself, is denoted by the word un [un kadaiththalai] in this pAsuram. In the next (40th) pAsuram he is going to show this clearly. It has been shown already that kadaiththalai indicates charaNau. Irundhu vAzhum refers to the deep belief in the means through the word prabadhyE (deep belief that emperumAn is the means) and that this deep belief will be very sweet to the person who surrenders. sOmbarai refers to the quality of the person who surrenders, as in the word prapadhyE. Thus, this pAsuram describes in detail the meaning of dhvayam, and also shows the meanings of several terms in thirumanthram and charama SlOkam.

We shall now go on to the 39th pAsuram.

adiyEn krishNa ramanuja dhAsan

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Arththi prabandham Other

Arththi Prabandham – 32

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Introduction

In the earlier pAsuram, there was a line that said “aRamigu naRperumbUdhUr avadhariththAn vAzhiyE”. This meant that SrI rAmAnuja appeared / incarnated in the place called “SrIperumbUthUr”. Taking cue from that line, maNavALa mAmunigaL celebrates that glorious day when SrI rAmAnuja appeared in this world for us.

pAsuram 32

sankarabhARkara yAdhavabhAtta prabhAkarar thangaL madham
sAyvuRavAdhiyar mAykuvarenRu sadhumaRai vAzhndhidunAL
venkali ingini vIRu namakkilai enRu migaththaLar nAL
mEdhininanjumaiyArumenathuyar vittu viLangiya nAL
mangaiyarALi parAnkusa munnavar vAzhvu muLaiththidu nAL
manniya thennarangApuri mAmalai maRRumuvandhidu nAL
senkayalvAvigaL sUzhvayalnALum siRandha perumbUdhUr
sImAn iLaiyAzhvAr vandharuLiyanAL thiruvAdhirai nALE!!!

Word-by-Word Meanings

sankara – the philosophy propounded by Sankara
bhArkkara – the philosophy propounded by bhAskara
yAdhava – the philosophy propounded by yAdhavaprakAsa
bhAtta – the philosophies of bhAttas
prabhAkarar thangaL madham – the philosophy propounded by prabhAkara. All such philosophies
sAyvuRa – were destroyed (after SrI rAmAnuja appeared on the day)
vAzhndhidunAL sadhumaRai – The day when the four vEdhas would live healthily (i.e., the day when the meaning of the vEdhas would be understood and interpreted clearly) was when
vAdhiyar – people like Sankara who would argue
mAykuvarenRu – but would eventually fail without any doubt.
nAL – The day (when SrI rAmAnuja appeared) is when
vVenkali – cruel kali
ingu ini vIRu namakilai enRu  – will think that this place (earth) is no more its dwelling / ruling anymore (because of lack of conducive force to survive)
migaththaLar – and would shake terribly and wane off eventually.
nAL – The day (when sri rAmAnuja appeared) is when
mEdhini – even the earth
viLangiya – shone brightly
nanjumai Arum yena thuyar vittu – (when it realized) that its burden will be removed.
nAL – The day (when SrI rAmAnuja appeared) is when
vAzhvu – the glories of
munnavar – our entire gamut of ancestors that includes but not limited to the likes of
mangaiyarALi – thirumangai AzhvAr and
parAnkusa – nammAzhvAr
muLaiththidu – will resurface, blossom and prosper.
nAL – The day (when sri rAmAnuja appeared) is when
manniya – the place where periya perumAL (SrI ranganAthan) permanently resides
thennarangApuri – and is also known as the beautiful SrIrangam,
mAmalai – and the place that is known as “periya thirumalai” (thiruvEnkatam)
maRRum – and the various other divine places
uvandhidu – would be happy.
nALE – That day is when
vandharuLiyanAL – SrI rAmAnujar appeared
sImAnilayAzhvAr – as SrImAn and with the name of “iLaiyAzhvAr” in
perumbUdhUr – SrIperumbUthUr
sUzh – that is surrounded by
vAvigaL – (a) ponds and lakes that are full of
senkayal – red fish
vayal – and (b) paddy fields.
nALum – This place called SrIperumbUthUr, forever sports
siRandha – the look of a beautiful, great city.
thiruvAdhirai – (The star in which Sri rAmAnuja appeared in SrIperumbUthUr) was during the star of thiruvAdhirai. This is the day. This has to be the day. What a glorious day. It behooves us to take cognizance of the phrase, “SrImAn AvirabhUth bhUmau rAmAnuja dhivAkara:”

Simple Translation

maNavALa mAmunigaL  celebrates the glorious star of thiruvAdhirai when SrI rAmAnuja appeared in this world. When he was born in the earth, a lot of different things happened for good. The philosophies that were earlier misinterpreting vEdhas were destroyed. kali started to shake and feared that it would not get a place to live when SrI rAmAnuja will be there. Earth, the dhivya dhESams in it, the citizens of those dhivya dhESams everyone and everything was happy as they will be relieved on their burden when SrI rAmAnuja appears. Such a divine SrI rAmAnuja was born in SrIperumbUthUr, a place surrounded by beautiful ponds that has lots of red fish. It is a place that has the charm of a beautifully constructed city. What a glorious day indeed.

Explanation

There are some people that are referred to as “kudhrushtis”. They are those people that lack the normal vision to see things properly, as evinced by their very name of “kudhrushtis”. They are unable to see clearly the purport of vEdhas and hence explain things mentioned in them in a very shallow and misleading manner. They typically negate two things (a) the supreme lord SrIman nArAyaNan (viSEshaNam) and (b) HIS qualities (viSEshyam). The kudhrushtis include the likes of Sankara , bhAskara so on and so forth. As a result of this, the vaidhika dharmam was in hapless state. However, on the day when SrI rAmAnuja appeared in this world, the vEdhas rejoiced and knew that they are going to regain their lost glory, for their arguments and philosophies would be destroyed, paving way for the vEdhas to remain hale and healthy afterwards.

The day when SrI rAmAnuja appeared, the cruel and dangerous kali thought that it would never live comfortably in this earth. It was the day when kali started to tremble. Since the kali and kudhrushtis that were heavily influenced by kali ran helter sketler, the earth heaved a sigh of relief and shone brightly, as mentioned in the phrase “thavam thAraNi peRRadhu (irAmAnusa nURRandhAdhi 65)”. Earth shining brightly would mean that the divine places in it shone. The divine places are those that were sung by AzhvArs, thirumangai AzhvAr being the one who sang the most number of places. Hence, it goes without saying that the day when SrI rAmAnuja appeared, all AzhvArs’ glory started to prosper again. The day when SrI rAmAnuja appeared was the day all the dhivya dhESams started to be happy again. This includes SrIrangam where periya perumAL resides and thiruvEnkata mAmalai (as seen in the phrase “aruviseyyA niRkkum mAmalai (thiruviruththam 50)” and the various other dhivya dhESams. SrI rAmAnuja appeared in this earth in the star of thiruvAdhirai in a placed called SrIperumbUthUr. This place was surrounded with lakes that had lot of red fish. It always maintained the beauty of a city and its associated charm. SrI rAmAnuja  was given the name of iLaiyAzhvAr, the very name that would speak volumes of his birth and its significance.

maNavALa mAmunigaL is awestruck and exclaims “this is the day!. What a day! Can any other day match opportune day when SrI rAmAnuja came to this earth? At this point, we should remember the phrase “SrImAn rAmAnuja dhivAkara:” The phrase “thennarangApuri mAmalai maRRumuvandhidu nAL” could also mean that the citizens of dhivya dhESams that includes the likes of SrIrangam and thiruvEnkatam, would be happy on the day when SrI rAmAnuja appeared. These two dhivya dhESams serve as representatives to all others. As revealed in the irAmAnusa nURRandhAdhi thaniyan, “un nAmAmellAm enRan nAvinuLLE allumpagalum amarumpadi nalgu”, maNavALa mAmunigaL uses different names like emperumAnAr, irAmAnusa, ethirAsa and in this pAsuram he uses the name of “iLaiyAzhvAr”.

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