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आर्ति प्रबंधं – ९

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आर्ति प्रबंधं

<< पासुर ८

emperumanar-tkeni

उपक्षेप

मणवाळ मामुनि से कुछ लोग पूछते हैं, “हे! मणवाळ मामुनि! पेरिय तिरुमोळि १. ९. ८  के वचन “नोट्रेन पल पिरवि” के अनुसार जीवात्मा के अनेक जीवन हैं , प्रति जीवन भिन्न शरीर में।  और प्रति जीवन कर्मानुसार है। आपके कहना है कि आपके अनेक कर्म है जिनके अनुसार कई जन्मों लेने पड़ेंगे।  आपके इस स्थिति में एम्बेरुमानार कैसे आपके रक्षा कर सकते हैं?” मणवाळ मामुनि कहते हैं कि उन्हें साँसारिक बंधनों से विमुक्त श्रीमन नारायण के नित्य निवास तक पहुँचाने के लिए, श्री रामानुज पुनर अवतार करेंगें।  

पासुरम ९

कूबत्तिल विळुम कुळवियुडन कुदित्तु
अव्वाबत्तै नीक्कूम अंद अन्नै पोल्
पापत्त्ताल् यान पिरप्पेनेलुम इनि एन्दै एतिरासन
तान पिरक्कुम एन्नै उइप्पदा

शब्दार्थ

अन्नै  – एक माता
कुदित्तु
कूदती हैं
कूबत्तिल – कुँए  में
नीक्कूम – हटाती हैं
अव्वाबत्तै –  आपत्ति ( जो निगलती है )
कुळवियुडन – बच्चा जो
विळुम – गिरा (पहले )
पोल – जैसे
अंद  – वह
इनि यान पिरप्पेनेलुम – अगर बार बार जन्म लूँगा
पापत्ताल – मेरे पापो के कारण
एन्दै – मेरे पिता
एतिरासन – यतिराजा
तान पिरक्कुम – पुनर अवतार करेंगें
एन्नै
उइप्पदा  – मेरे रक्षा करने केलिए

सरल अनुवाद

अपने पास उपस्थित कुछ जन, मणवाळ मामुनि से  कहते हैं कि उनकी कर्मा ही उनके अनेक जन्मों की कारण हैं। कर्म फल अनुभव करने से, इस चक्र के अंत में मुक्ति पा सकते हैं। “आपके प्रति इस विषय में श्री रामानुज कुछ नहीं कर सकते हैं।”उनसे  मणवाळ मामुनि कहते हैं कि, बच्चे के कुँए में गिरते देख माता तुरंत उसी कुएं में बच्चे को बचाने केलिए कूदती हैं।  इसी प्रकार मेरे पिता पुनः-अवतार  लेकर मेरे रक्षा करेंगें।

स्पष्टीकरण

मणवाळ मामुनि एक दृष्टान्त से प्रारंभ करते हैं।  कुँए में गिरते बच्चे को देख माता तुरंत उस कुँए में बच्चे को बचाने केलिए कूदेगी। श्री रामानुज के मणवाळ मामुनि को बचाने की कारण इस दृष्टान्त से देते हैं।  वे बताते हैं कि, “कर्म फल से कुँए में गिरे बच्चे के स्थिति में अडियेन हूँ , और बच्चे की रक्षा के हेतु कुँए में कूदने वाली माता के पद पर अडियेन के पिता श्री रामानुज हैं। यहाँ मामुनि तिरुवाईमोळि ९.१०.५ पासुरम से “चरणमागुम तन्दाल अडैन्दारकेल्लाम मरणमानाल वैकुन्दम कोडुक्कुम पिरान” वचन कि प्रस्ताव करते हैं जिसका अर्थ है : श्रीमन नारायण के चरण कमलों में शरणागति करने से , प्राण निकलने पर परमपद निश्चित है।  यह प्रपत्ति का सार है। किन्तु मेरे पाप इतने क्रूर हैं कि शरणागति शास्त्र और उसकी उन्नत महिमा को भी विरोध कर सकती हैं।  इस कठिन स्थिति में भी मेरे पिता श्री रामानुज पुनः अवतार कर , तिरुवाईमोळि २.७. ६ “येदिर सूळल पुक्कु” वचनानुसार हर दिशा से मुझे समेट कर करेंगें।  वे स्वामी हैं और अडियेन उनकी संपत्ति।  संपत्ति एक बार गिरेगी, पर उसको समेट्ने केलिए स्वामी अनेक बार भी कूदेंगें। अडियेन को निश्चित विश्वास है कि अडियेन की रक्षा केलिए श्री रामानुज अवश्य पुनःअवतार करेंगें।

अडियेन प्रीती रामानुज दासि

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

संगृहीत- http://divyaprabandham.koyil.org

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sthOthra rathnam – 43

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

Full Series

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paramapadhanathan

Introduction

ALavandhAr enjoys the nithyasUris‘ actions in servitude for emperumAn as said in vishNu sUktham “sadhA paSyanthi sUraya:” (nithyasUris are always seeing emperumAn) etc. His prayer is as said in thiruvAimozhi 2.3.10adiyArgaL kuzhAngaLai udan kUdavadhu enRu kolO?” (When will I be in the group of nithyasUris?).

hathAkhilaklESamalai: svabhAvatha:
*sadhAnukUlyaikarasais thavOchithai: |
gruhIthathaththathparichArasAdhanai:
nishEvyamANam sachivair yathOchitham ||

* Also recited as thvadhAnukUlyaika.

Word by word meaning

hatha akhila klESa malai: – without any suffering and blemish (of having [had] bondage in prakruthi (material realm))
svabhAvatha: – natural
sadhA AnukUlyasa Ekarasai: – always having kainkaryam (service [to you]) as the enjoyment
thava uchithai: – matching you
gruhItha thath thath parichAra sAdhanai: – Holding garlands, incense, lamp etc which are required for such kainkaryams
sachivai: – by nithyasUris who instruct you and engage in proper service
yathOchitham – according to [their/your] svarUpam (true nature)
nishEvyamANam – one who is being worshipped

Simple Translation

Oh one [emperumAn] who is worshipped by nithyasUris who are devoid of sufferings and blemishes and who always have natural kainkaryam (service [to you]) as their enjoyment, who match you [in your nature, abilities etc], holding garlands, incense, lamp etc which are required for such kainkaryams, and who instruct you [about the proper relationship, activities] and engage in service [to you] and who worship you according to[their/your] svarUpam …

vyAkyAnam (Commentary)

  • hathAkhila klESamalai: – klESam (sufferings) are as said in pAthanjala sUthram “avidhyAsmithAbhinivESarAgadhvEshA: pancha klESA:” (avidhyA (ignorance), ahankAram (pride), abhinivESa (greed), rAga (desire), dhvESha (anger) are the sufferings). Those who have prAgabhAvam (non-existence since ever before) of them [i.e. they have never had these]. With this, they [nithyasUris] are distinguished from badhdha jIvAthmAs (bound souls in this material realm). malam indicates prakruthi, due to never being in contact with material nature, prAgabhAvam (non-existence since ever before) of bondage in them is explained. Thus, they [nithyasUris] are distinguished from muktha jIvAthmAs who were liberated from bondage is explained [i.e., they have never been in bondage].
  • svabhAvathas sadhAnukUlyaka rasai: – Those who have kainkaryam (servitude) at your highness’ divine feet as that which sustains them and that which gives enjoyment for them. With this also, they [nithyasUris] are distinguished from mutha jIvAthmAs who started serving your divine feet on a particular day [after liberation].
  • thavOchithai: – They are perfect match for your highness in their svarUpam (true nature), rUpam (form), guNa (qualities) etc.
  • gruhItha thath thath … – You whom is worshipped by those who are perfect match for you as they hold with great affection the tools that are used in your kainkaryam as said in thiruvirutham 21 “sUttu nan mAlai …” (Holding the best garland to be worn by emperumAn).
  • sachivai: – Even emperumAn out of his vAthsalyam (motherly affection) desires to engage in kainkaryam (in an improper manner), they would inform him the rules and serve him properly. They are said to be honest as in amalanAdhipirAn 1 “nIdhi vAnavar” (the honest residents of paramapadham). They would also engage you in protecting your devotees.
  • yathOchitham – Matching the svarUpam (true nature); also explained as – matching the situation.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 4.3.11 – uyvupAyam

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

Full series >> Fourth Centum >> Third decad

Previous pAsuram

azhwar-emperumanarnammAzhwAr and emperumAnArAzhwArthirunagari

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “Those who recite this decad will have the ubhaya vibhUthi (spiritual realm and material realm) of ISvara, under their disposal”.

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

uyvupAyam maRRinmai thERik kaNNan oN kazhalgaL mEl
seyya thAmaraip pazhanath thennan kurugUrch chatakOpan
poyyil pAdal AyiraththuL ivaiyum paththum vallArgaL
vaiyam manni vIRRirundhu viNNum ALvar maNNUdE

Listen

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

uyvu upAyam – means for uplifting
maRRu inmai – nothing else existing
thERi – established
kaNNan – (the one who is so attached towards his devotees,) krishNa’s
oL – most enjoyable
kazhalgaL mEl – on the divine feet
seyya – reddish
thAmarai – having lotus flower
pazhanam – having water bodies
then – in south direction
nal – praiseworthy
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr‘s
poy il – without any falsehood (in his love towards emperumAn)
pAdal – sung
AyiraththuL – in the thousand pAsurams
ivai paththum – this decad
vallArgaL – those who can recite (along with meditating upon their meanings)
vaiyam – in this world
manni – firmly for a long time
vIRRirundhu – remain (in a distinguished manner)
maNNOdE – with this world (material realm)
viNNum – paramapadham also (spiritual realm)
ALvar – will rule over (under their control).

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

nammAzhwAr, the leader of praiseworthy AzhwArthirunagari which is located in south direction with water bodies having reddish lotus flowers, established that there is no other means for uplifting and among the thousand pAsurams, sang this decad without any falsehood, on the most enjoyable divine feet of krishNa; those who can recite this decad (along with meditating upon its meanings), will firmly remain for a long time in this world in a distinguished manner and will rule over this world and paramapadham too.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

poyyil pAdalAzhwAr says “The manner in which emperumAn united with me with unlimited desire and with such pleasant interactions between us, is all true”.

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

  • uyvu upAyam maRRinmai thERiAzhwAr did not speak about emperumAn‘s praNayithvam (love) thinking that he can fully speak about it; he spoke about it knowing that he has no other means than speaking about it to sustain himself.
  • kaNNan oL kazhalgaL mEl – At the lotus feet of krishNa who incarnated to manifest such great love.
  • seyya … – As AzhwAr sustained himself by meditating upon his praNayithva, the town (AzhwArthirunagari) too flourished as said in SrI rAmAyaNam yudhdha kANdam 127.17 “akAla palinO vrukshA:” (let the trees blossom even during non-season). Mercifully sung by nammAzhwAr of praiseworthy AzhwArthirunagari of the southern direction, which is having water bodies with reddish lotus flowers.
  • poyyil pAdal … – there is no falsehood in the whole thiruvAimozhi as said in SrI rAmAyaNam bAla kANdam 2.37 “na thE vAk anruthA kAvyE kAchith athra bhavishyathi” (brahmA tells vAlmIkI – Your words in this epic will never be false); Alternative explanation – the decad highlights that there is no falsehood in the praNayithva (love) of emperumAn, who is avAptha samasthakAma (one without any unfulfilled desires) and sarvESvara (lord of all), as he eagerly descended and united with AzhwAr, who was a nithyasamsAri (bound soul, before), making AzhwAr’s sustenance as a means of his enjoyment. When it is said as “poyyillAdha Ayiram” (the thousand pAsurams without falsehood), it includes this decad too.
  • vaiyam manni … – In this world, like emperumAnAr who lived a long/complete life with SrIvaishNavaSrI (wealth of kainkaryam, gyAnam, bhakthi, vairAgyam etc).
  • viNNum ALvar maNNUdE – While being in this world itself, they will rule over paramapadham; not only when they go to parampadham as said in thiruvAimozhi 10.9.6 “ANmingaL vAnagam AzhiyAn thamar” (Oh servants of the one who is holding sudharSana chakra! you rule over the heavenly abodes), but while being right here, they will rule over there.

While explaining “vaiyam manni vIRRirundhu” everytime, nanjIyar would say “Unlike us who were like those who lost the food which was so close to their mouth, those who recite this decad will remain in this world with SrIvaishNavaSrI, manifesting their distinction as said in thiruvAimozhi 10.6.2 ‘nAttArOdiyalvozhinhu‘ (cutting off ties from worldly people)”. He lost [his AchArya] bhattar at a very young age [which is why he said “Unlike us who were like those who lost the food which was so close to their mouth”].

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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

thiruvAimozhi – 4.3.10 – yAnum Eththi

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

Full series >> Fourth Centum >> Third decad

Previous pAsuram

Gods_prayed_Vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “I glorify emperumAn, who has praNayithva (love) which cannot be fully glorified by me or the whole world or emperumAn himself, out of great attachment to sustain myself”.

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

yAnum Eththi Ezhulagum muRRum Eththip pinnaiyum
thAnum Eththilum thannai Eththa Eththa engeydhum
thEnum pAlum kannalum amudhumAgith thiththippa
yAnum empirAnaiyE EththinEn yAn uyvAnE

Listen

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

yAnum – I (who was fully blessed by him with faultless knowledge and devotion)
Eththi – glorify
muRRum – without distinction between ignorant and wise
Ezhulagum – all the worlds
Eththi – glorify
pinnaiyum – further more
thAnum – he himself (who is sarvagya (omniscient) and bestows knowledge to everyone)
Eththilum – even if glorifies
thannai – him (who is incomprehensible)
Eththa Eththa – repeatedly glorify (without repeating the same aspect)
engu – where (How)
eydhum – can we complete?

(Still, I glorify him, because)
thEnum – honey
pAlum – milk
kannalum – sugar
amudhumAgi – like nectar
thiththippa – relishable/sweet (in all manners)
em – one who bestowed me such enjoyment [of him]
pirAnaiyE – great benefactor only
yAn – I
uyvAn – for my uplifting
yAnum – I too
EththinEn – glorified

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

Even if I glorify emperumAn, even if all the [residents of the] worlds irrespective of ignorant or wise ones glorify him, and furthermore if he himself glorifies him repeatedly, how can we complete [glorifying him]? Still, I too glorified emperumAn who is great benefactor and is relishable/sweet like honey, milk, sugar and nectar, for my uplifting.

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

  • yAnum Eththi –  I, who was blessed by emperumAn with pristine knowledge and devotion, glorifying
  • Ezhulagum muRRum Eththi – Everyone irrespective of having or not having distinguished knowledge, glorifying.
  • pinnaiyum thAnum Eththilum … – Being svathassarvagya (naturally omniscient), sarvaSakthi (omnipotent) to complete any task he commenced, glorifying. Even if all such persons glorify him at once, the glorified aspects remain small and the remaining aspects to be glorified remain large. There is no distinction between anyaparar (those who are devoted to bhagavAn and other matters also), ananyaparar (those who are exclusively devoted to bhagavAn), those who have limited knowledge and those who have unlimited knowledge, when it comes to seeing the boundary of emperumAn‘s qualities.

When asked “But, why are you engaged in glorifying him?”,

  • thEnum pAlum … – I glorified him due to the sweet nature of emperumAn as said in “sarvarasa:” (the source of all taste), and due to emperumAn being the benefactor of manifesting his love towards me and making me engage in glorifying him.

When asked “Just because he is sweet and the benefactor, are you capable of glorifying him?”,

  • yAn uyvAnE – If I don’t glorify him, how can I survive?

In the next article we will enjoy the next pAsuram.

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

rAmAnusa nURRanthAdhi – 69

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

Full Series

<< previous (Ar enakku inRu nigar sollil)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr was being proud about thinking about his love towards those who have surrendered to emperumAnAr’s divine feet; (in this pAsuram) he thinks about how emperumAnAr, more than eeSvaran, had helped him, and becomes happy about it.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about the greatness of his love towards auspicious qualities of the noble ones who reached emperumAnAr’s divine feet; in this pAsuram amudhanAr says – during the time of total annihilation, seeing the state of sentient not having faculties of the body, senses, and mind, for me who was like that, without requiring my asking, periya perumAL voluntarily due to His extreme kindness gave me the body and senses; He created me but at the same time did not relieve me from this material world and include me in His divine feet;  such hard to attain ones, now emperumAnAr who is our father, gave His divine feet to me as means and destiny, and now he has lifted me up from this material world (samsAram).

sindhaiyinOdu karaNangaL yAvum sithaindhu munnAL
anthamuRRu Azhndhadhu kaNdu avai enRanakku anRu aruLAl
thanda aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE                    –   69

Listen

Word by word meaning (given by maNavALa mAmunigaL)

mun nAL – before the time of (Him) creating,
sindhaiyinOdu – along with the main faculty that is – mind,
karaNangaL yAvum – all the faculties/senses
sithaindhu – (had) destructed,
anthamuRRu – and got annihilated
Azhndhadhu –  and became ineffective without any difference from non-sentient,
kaNdu – seeing such state,
anRu – at that time,
aranganum – periya perumAL,
aruLAl thandha – gave, only due to his kindness,
avai – those faculties/senses
en thanakku – to me who is like a non-sentient

as said in ‘karaNakaLEbarair gatayithum dhayamAnamanA: (by His kind mind, He gave faculties/senses to the sentient); unlike how He gave faculties/senses,
than charaN thandhilan ­– He did not give His divine feet;
irAmAnusan – (but) emperumAnAr,
endhai – as a father for me
vandhu – came and

as (amudhanAr) said in ‘arangan seyya thAL iNaiyOdu ArththAn’, (got me to the beautiful divine feet of arangan emperumAn)
thAn – he (is the one who)
adhu thandhu – gave those divine feet (of emperumAn) (to me, and)
inRu eduththanan – he took out
ennai – me who was drowning in the sea of material world

Oh! what a help this is! – is the thought.

vyAkyAnam

sindhaiyinOdu karaNangaL yAvum sithaindhu –  As said in ‘manashshashtEndhiriyANi’,  since mind (manas) is main among the senses, and since those senses would not be able carry out their activities without the help of mind, specifying mind here is representative of all the other ten senses/faculties.

In this way, during the time of annihilation (praLayam) all the eleven senses together got destroyed to the state of subtle form (sUkshma avasthai), as per the ways said starting from ‘pruthivi apsu leeyathE’, to ‘thama:parEdhEva Ekee bhavathi’  (states of matter getting destroyed and finally reaching emperumAn in subtle form);

antham uRRu Azhndhadhu – everything got destroyed and was without being any different from non-sentient,  during such state,

munnAL – before the time of creation,

kaNdu – As said in ‘thadhaikshatha bahusyAm prajAyEyEthi’, (~I shall become many) and, ‘karaNakaLEbarair gatayithum dhayamAnamanA:’ (due to His own kindness gave the faculties), – without requiring my asking, with His own kindness,  He gave those senses/faculties to become helpers to Him, and ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhithum, pUrvamEvakruthA brahman hastha pAdhAdhi samyuthA’  (~earlier, brahmam gave me senses in all diverse forms, they are for me to present them to His divine feet) for serving to His divine feet,

avai – those – that is, mind, along with other senses/faculties

anRu – during the time of creation

enthanukku aruLAl – voluntarily gave me the faculties/senses,

aranganum – such (kind) emperumAn – is it possible to justify that as He stays away, He stay put and not hear me when calling Him due to sufferings of material world? is it possible to justify that He is busy due to some other business? He is ever present in the place where I have been born;  He is enthusiastic to protect every one and so is present here with his hand showing protection; such emperumAn

periyaperumAL-udayavarSources of karaNam and charaNam

than charaN As said in ‘sarvE vEdhA: yathpadhamAmananthi’, ‘vishNO:padhE paramEmadhva uthsa:’, ‘dhanammadheeyam thava pAdha pankajam’, ‘kadhA:punaSSanka radhAnga kalpaka dhvajAravindhAnkuSa vajra lAnchanam’, ‘thrivikrama thvachcharaNAmbuja dhvayam madheeya mUrdhdhAnam alankarishyathi’, ‘kadhAham bhagavath pAdhAmbuja dhvayam SirasA dhArayishyAmi’, ‘Ethathadh dhEhAvasAnEmAm thvath pAdham prApayasvayam’,  (~all vEdhas which praise emperumAn’s divine feet/divine place’,  ‘nectar flows  from vishNu’s divine feet’, ‘our wealth is your divine lotus feet’, ‘you divine feet identified in various ways, which spanned the worlds, when are you going to decorate my head with those divine feet’,  ‘when will I carry those divine feet on my head’, ‘when this body falls on earth, please give your divine feet’)

to His divine lotus feet, for removing from the material world,

thandhilan – (He) did not accept me into (His divine lotus feet);

That is, seeing my eternal karmas, when seeing me first, in the form of His willed decision He was engaged in His punishing ways that ties us in this material world;

As said in ‘Evam samskruthi chakrasthE brAmya mANE sva karmabhi:’ (~due to one’s deeds (karmas) he is put in to the wheel of life in material world), and, ‘samsArArNava magnAnAm vishayAkrAntha chEthasAm’ (who are drowned in the material world who are immersed in affinity towards things of (im)material world),

and ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdhaba SAlinee (the shadows under trees being my interest, but covered by darnkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArththam avasan nAngamakshamam – ksheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  “avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan pavadhurdhdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time)

I was drowned in such material world (samsAram);

endhai irAmAnusan – As said in ‘sahi vidhAyathastham janayathi thachchrEshtam janma’ (Among the two births, those of body and knowledge, AchAryan, who gave best birth that is knowledge should be said as father), and, ‘anRu nAn piRandhilEn piRandha pin maRandhilEn [thiruchchandha viruththam]’ (~ I was not born at that time when my body was born; I was actually  born only when I got knowledge and I have not forgotten you after that birth), and ‘asthi brahmEthi chEthvEdha, santhamEnamthathOvidhu:’ (who gets the knowledge that brahmam exists, is the one who gets liberation), (thus these three pramANams say that AchAryan is the noble father,  between two births the second one of knowledge is noble, and knowing emperumAn through such knowledge gives us liberation);

What is it (that he gave) – emperumAnAr, as father,  gave that which is said as ‘nArAyaNa charaNau’ (divine feet of emperumAn).

inRu vandhu – in such time, incarnated in SrIperumbUthUr, got divine favour of dhEvarajan at the city of  kAnchee,  and came searching to place I was in, due to taking me up on his own (paragatha sveekAram), and accepted me,

thAn adhu thandhu – unlike as said in ‘yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), when I had not approached and prayed, he himself, voluntarily, gave those divine feet as the means and destiny (the knowledge that His divine feet is the means and destiny) – which was not possible for even SrI ranganAthan;

ennaiyE eduththanan – the line of thought in amudhanAr’s divine mind is that emperumAnAr lifted up even him!

ennaiyEthe worst sinner, me, even me!  I was impossible even for emperumAn who can do anything, and emperumAnAr lifted me up.  Did I explain this using meaning that is just hearsay? – (no), I am the example for this;

he uplifted me / saved me, from the sea of this material world;

I saw right in front of my eyes, the meaning of ‘magnAn udhdharathE lOkAn kAruNyAchchAsthra pANinA’ (emperumAn corrects by incarnating and using his weapons (Sasthram); AchAryan corrects by incarnating and using SAsthram)

Thus, he says – I got saved based on my own experience.

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

sindhai … thandhilan – Since all faculties are lost and becomes unable to know the nature of AthmA,  amudhanAr says that it gets the end (though AthmA does not have an end). So he is saying that the faculties were lost and got the end (due to that), like saying ‘rained poured and rice grew’.

Instead of saying ‘enakkuth thandha’ (gave to me), he says ‘en thanakkuth thandha’  (~gave to me for me), showing that emperumAn gave the faculties of body to us along with independence to use them as we pleased.

aruLAl – He gave them by Himself; we did not have the knowledge at that time to ask for it.

aranganum than charaN thandhilan – amudhanAr is sad that even though emperumAn gave karaNam (faculties of the body), He did not give charaNam (his divine feet); even though He came to SrIrangam periya kOyil, and waited for everyone to surrender to His divine feet, that is, He came to place I was living in, but did not give His lotus feet to me.

than adhu thandhu .. ennaiyE – arangan did not give me His own divine feet; but emperumAnAr came and gave me arangan’s divine feet.  Looks like arangan’s divine feet is owned only by emperumAnAr!

As said in ‘vaSyassadhAbhavathi’ (rangarAjan is always obedient to you ethirAjA!), arangan is so much compliant to emperumAnAr.

vEdhAntha dhEsikan (vEdhAnthAcharyar) says ‘dhaththE rangee nijamapipadham dheSikAdheSa kAngkShee’ (arangan gives his divine feet by looking at the wish of AchAryan).

Like how a father would give wealth to his son without being asked, emperumAnAr gave me as a father, the divine feet of arangan.

Since he was the root of birth of knowledge, emperumAnAr is referred to as father.

Giving divine feet is about giving us the confidence that those divine feet are the means and the rare destiny.

What arangan gave are the faculties/senses which He gave to everyone; whereas what emperumAnAr gave are those given to me for myself the divine feet of arangan.

arangan came to the place I was in but did not give His divine feet; but emperumAnAr came from kAncheepuram to place I was in and took me up like he is the father and saved me by giving arangan’s divine feet.

Since I did not have the association with AchAryan, arangan did not give His divine feet. Now that I got the association of emperumAnAr as AchAryan, I got the divine feet of arangan.

– – – – –

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thiruvAimozhi – 4.3.9 – uraikka vallEn

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

Full series >> Fourth Centum >> Third decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “Your intense love [towards me] is beyond my words”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Can I complete speaking about your nature of supremacy and supreme radiance?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. When asked “Why can’t you speak about what you have perceived/understood?”, AzhwAr replies “Your intense love [towards me] is beyond my words”.

pAsuram

uraikka vallEn allEn un ulappil kIrththi veLLaththin
karaikkaN enRu selvan nAn kAdhal mayalERinEn
puraippilAdha param paranE poyyilAdha param sudarE
iraiththu nalla mEn makkaL Eththa yAnum EththinEn

Listen

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

uraikka vallEn allEn – not capable (to sing your loving attitude towards your devotees);

(why so?)
ulappu il – endless
un – your
kIrththi – overwhelming love
veLLaththin – ocean’s
karaikkaN – shore
nAn – I
enRu – when
selvan – will reach?

(before I set out to speak)
kAdhal – out of love
maiyalERinEn – became bewildered;
puraippu ilAdha – without any falsehood
param paranE – having supremacy over all

(while uniting with me)
poy ilAdha – without any falsehood
param sudarE – oh one who is having infinite radiance!
nalla – having distinguished knowledge
mEl – having supremacy over all
makkaL – nithyasUris
iraiththu – making noise (like rising tides in the ocean)
Eththa – praising saying “hA’hU hA’hU
yAnum – I too
EththinEn – praised.

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

I am not capable (to sing your loving attitude towards your devotees); when will I reach the shore of the ocean which is your endless love? Out of love I became bewildered; Oh one who is having infinite radiance due to having supremacy without falsehood, over all, and not having any falsehood (while uniting with me)! Just as nithyasUris who are having distinguished knowledge and supremacy over all, are making noise and praising you saying “hA’hU hA’hU“, I too praised.

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

  • uraikka vallEn allEn – I can only drown in enjoying your praNayithva (loving attitude), but cannot conclude speaking about it.

When asked “You may not be able to speak fully. But can you not explain a little bit?”, AzhwAr replies

  • un … – Can I even enter the shore of the ocean of greatness which came about due to your endless love?

When asked “If you cannot even enter the shore, why do you set out to talk about it?”, AzhwAr replies

  • kAdhal maiyal ERinEn – I became bewildered due to my love [towards you]. Would any one ask a mad person “Why are you behaving like this?”?

When asked “Why did you get mad in this matter? Don’t you have some support?”, AzhwAr replies “I saw the nithyasUris madly praising him; I too followed them”. This matter [greatness of bhagavAn] is no different when it comes to nithyasUris, or AzhwAr or bhagavAn himself. Even if emperumAn who is sarvagya (omniscient) and sarvaSaktha (omnipotent) tries to understand himself, he cannot understand that. He will meet with the same fate as vEdhams which set out to comprehend his qualities and failed [thaiththirIya upanishath “yathO vAchO nivarthanthE” (mind/speech returned unable to comprehend emperumAn‘s quality of bliss)].

  • puraippu ilAdha param paranE poy ilAdha param sudarE – Oh one who does not have any falsehood in the radiance acquired due to uniting with me just as there is no falsehood in your being the supreme lord of all! Alternative explanation – Just as there is no falsehood in your perfect love, Oh one who reveals the radiance acquired by uniting with me without any falsehood!
  • iraiththu … – AzhwAr says “Did I praise him considering myself capable [of praising him]? [No] As I saw the nithyasUris who have parama bhakthi praise emperumAn like an ocean with rising tides, I too praised him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 42

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

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vishwaksena

Introduction

ALavandhAr enjoys SrI sEnApathi AzhwAn‘s (vishvaksEna) dhAsya sAmrAjyam (kingdom of servitude) where emperumAn placed all his responsibilities on vishvaksEna and places himself under the control of vishvaksEna.

thvadhIyabhukthOjjithaSEshabhOjinA
thvayA nisrushtAthmabharENa yadhyathA |
priyENa sEnApathinA nyavEdhi thath
thadhA’nujAnanthamudhAravIkshaNai: ||

Word by word meaning

thvadhIya bhuktha ujjitha SEsha bhOjinA – one who eats the food remnants of what you ate
thvayA – by you
nisrushta Athma bharENa – having been placed your burden/responsibility (of managing nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm))
priyENa – dear to (all)
sEnApathinA – by vishvaksEna
yath yathA nyavEdhi – whichever actions requested in any manner
udhAra vIkshaNai: – by your merciful glances
thath thathA anujAnantham – being the one who approves off those actions in the same manner

Simple Translation

One (vishvaksEna) who eats the food remnants of what you (emperumAn) ate, who is placed your burden/responsibility (of managing nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm)) by you, who is dear to all and you who approves off those actions in the same manner by your merciful glances, whichever actions requested in any manner by such vishvaksEna.

vyAkyAnam (Commentary)

  • thvadhIya … – One who sustains himself by the prasAdham (food remnants) that were there after your highness ate. By saying “thvadhIya” (yours), it implies that the food remnants of the apt lord/master are only to be consumed. Since it is said in thaiththirIya upanishath nArAyaNavalli 38 “yadhuchchishtam abhOjyam” (those contaminated remnants which are forbidden from being eaten), it is clear that the remnants of others cannot be eaten [Not just the remnants of emperumAn, but remnants of pirAttis (emperumAn’s divine consorts), AzhwArs, AchAryas and exalted SrIvaishNavas are also greatly encouraged to be eaten, in AzhwAr/AchArya SrISukthis]. Since it is said as “bhuktha ujjitha“, as said in thiruppallANdu 9 “kalaththathuNdu” (eating off the same vessel or banana leaf), the food that is remaining in the vessel or banana leaf, is to be accepted with great reference. In the case of others, it is forbidden to accept food even from the main container from which others were served in individual vessels/leaves.
  • SEsha bhOjinA – The food not only sustains him, but as emperumAn said in SrIpAncharAthram “rasAn bhakthasya jihvAyAm” (Oh brahmA! I relish the different tastes through my devotee’s tongue), the food becomes relishable for emperumAn only when sEnApthi AzhwAr accepts his remnants.
  • thvayA nisrushta Athma bharENa – Hailed by your highness that “He is greater than me, more capable than me” and you have placed your responsibilities with respect to ubhaya vibhUthi (managing spiritual and material realms) on him.
  • priyENa – very dear to all.
  • sEnApathinA – As the commander-in-chief of everything, he is known as in thiruvAimozhi 5.8.9 “asaivil amarar thalaivar thalaivA” (leader (emperumAn) of the leaders (anantha, garuda, vishvaksEna) of nithyasUris).
  • yath yathA nyavEdhi – At whichever time, whichever action was presented; ermperumAn neither sees whether is internal or external aspect; nor he sees in which manner it was presented; ISvara will simply follow his words.
  • udhAra vIkshaNai: thath thadhAnu jAnantham – As said in SrIvishNu purANam 1.20.16 “avalOkanadhAnEna bhUyO mAm pAlayAchyutha” (prahlAdha says – Protect me by glancing at me again) and periya thirumozhi 7.1.9 “uyirkkellAm thAyAy aLiikkinRa thaN thAmaraik kaNNan” (Like a mother, the cool lotus-eyed emperumAn who protects all), it is through this merciful glance which is laden with infinite kind thoughts and care, emperumAn approves “Let vishvaksEna do it in this manner”.
  • thadhAnujAnantham – emperumAn mercifully approves with confidence saying “Whatever the elderly statesman requested, let it be implemented in the same manner”.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.3.8 – ennadhAvi

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

Full series >> Fourth Centum >> Third decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “The union between emperumAn and me, by which one person’s nature, existence, actions etc are fully dependent on the other person, is beyond words”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “Can I speak about your nature when you have pervaded all the worlds for me and accepted me?”.

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

ennadhAvi mElaiyAy ErkoL Ezhulagamum
thunni muRRum Agi ninRa sOdhi gyAna mUrththiyAy
unnadhennadhAviyum ennadhunnadhAviyum
inna vaNNamE ninRAy enRuraikka vallEnE

Listen

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

ennadhu Avi mElaiyAy – intent on my AthmA

(pervaded by you)
ErkoL – having natural radiance
Ezh ulagamum – all worlds which are classified into seven categories
thunni – completely pervading
muRRum – all objects
Agi – having them as [your] prakAra (attributes/modes)
ninRa – stood
sOdhi – naturally lustrous
gyAnam – knowledge
mUrththiyAy – oh one who is having as true nature!
ennadhu Avi – my AthmA’s nature
unnadhum – enjoyable for you
unnadhu Avi – your divine AthmA’s nature
ennadhum – enjoyable for me
inna vaNNamE – in this manner
ninRAy – you stood
enRu uraikka vallEnE – how will I sing/praise this?

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

Oh emperumAn who is intent on my AthmA, you are completely pervading all naturally radiant worlds which are classified into seven categories, having all objects as [your] prakAra (attributes/modes) and having naturally lustrous knowledge as your true nature! My AthmA’s nature is enjoyable for you and your divine AthmA’s nature is enjoyable for me; how will i sing/praise this situation? Thus, the love of both emperumAn and AzhwAr is explained.

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

  • ennadhu Avi mElaiyAy – Accepting my existence, and having great joy due to that; also explained as – one who is intent on attaining me. Also, “ennadhu Avi mElaiyAy” is sambOdhanam (calling out).
  • Er koL … – Due to the joy of acquiring AzhwAr, even his omnipresence is appearing fresh; alternative explanation – when some one [king] wants to capture a person [his lady love], he would surround the whole town, similarly, emperumAn pervades everywhere to capture AzhwAr [Usually, this is explained with the following example – when a thief/terrorist hides in a town and the military wants to capture him, they will surround the entire town. Similarly, emperumAn pervades everywhere to capture his dear devotees] .
  • Er koL Ezh ulagamum – Only after uniting with AzhwAr, the jagath (universe) appears new/fresh. As said in “uNdi udal kAttum” (when some one eats to his full satisfaction, his body will reflect that), when SarIri [emperumAn who is the AthmA of all] feels complete [by uniting with AzhwAr], the SarIra (body) will also reflect that; he is jagath SarIri (one who has the universe as his body).
  • thunni muRRum Agi ninRa – As the jAthi (the species) is all pervading in every vyakthi (a creature of that species) [For example: humanness is all pervading in a human being, in every single part of that person], bhagavAn is pervading all objects without any limitation.
  • sOdhi gyAna mUrththiyAy – Having knowledge in the form of lustre as your true nature.
  • unnadhu ennadhu Aviyum ennadhu unnadhu Aviyum – My AthmA is yours and your AthmA is mine. [That is] I am under your full control and you are under my full control. When ALavandhAr was explaining this, some SrIvaishNavas asked “It is understandable that this AthmA is under bhagavAn‘s full control; but how come he is under full control of this AthmA?”. ALavandhAr explained – When the AthmA says “Let me be under his control fully”, he may not fulfil that due to his own bondage; but when sarvESvara places himself under an AthmA‘s control, there is no possibility of violating that; thus, his vow of making himself under the control of his devotee, is that which will be long-lasting. And hence, one needs to only doubt “if the AthmA can fully be under the control of sarvESvara?”.
  • inna vaNNamE ninRAy – you remained in this manner.
  • enRu uraikka vallEnE – How can I sing such praNayithva (great love) of yours?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 68

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

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Introduction (given by maNavALa mAmunigaL)

Even as emperumAnAr showed AthmAs to surrender to emperumAn, even if they followed that, they might stay put in His divine feet (and not reach the next stage of being subservient to His devotees (emperumAnAr)) – in such a world, my mind and AthmA have reached with love towards qualities of those who have surrendered to emperumAnAr; given that, there is none equal to me – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about emperumAnAr’s greatness of giving knowledge, and of giving mOksham, and clarified to us about emperumAnAr’s ways of advising those who were under control of their senses, (in this pAsuram) during the war of mAhAbharatham, krishNan advised as SrI bhagavath gIthA; emperumAnAr gave us apt meanings for it as is;  amudhanAr says that my breath and mind went quickly with love towards the noble ones who have surrendered to such emperumAnAr, and is not leaving that place; amudhanAr, addressing others, says that there is no equal to him here after.

Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil cheppiya geethaiyin semmaip poruL theriyap
pArinil sonna irAmAnusanaip paNiyum nallOr
seerinil chenRu paNindhadhu en Aviyum sindhaiyumE     –    68

Listen

Word by word meaning (given by maNavALa mAmunigaL)

mAyan – As said in ‘pArtham rathinam AthmAnancha sArathim sarvalOka sAkSikam chakAra’, (having arjunan as rider, Himself as driver it, witnessed by everyone), by the happenings of being a charioteer He made it famous in the world about His subservience to His devotees, such emperumAn
anRu – As said in ‘visrujya saSaram chApam Soga samvigna mAnasa:’, (~dropping bow and arrow, with disturbed mind) when arjunan in the chariot dropped the bow from his hand, and was filled with sorrow, at that time when arjunan said ‘SishyasthEham SadhimAm thvAm prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me);
aivar – what is pANdavas’ and
dheyvam – is divine due to the touch of His divine feet,
thErinil – standing in the platform of such divine chariot,
cheppiya – (that mAyan) divined
geethaiyin – Sri geethai;  (Its);
irAmAnusanai – emperumAnAr
pArinil sonna – divined  fully for the world, (its)
semmaip poruL – meaning which is beautiful
theriyA –  and clear to everyone, unlike how He divined for arjunan in the chariot;
seerinil – in the auspicious qualities of
nallOr – distinguished noble ones
paNiyum – (who) surrendered (to such emperumAnAr),
en Aviyum – my AthmA
sindhaiyum – and mind
chenRu – went there (to such auspicious qualities of them) without staying put on some other things
paNindhadhu – and became loving towards them such that it cannot live without them;
sollil – to think about it,
Ar – who just is
enakku inRu nigar – equal to me now?

vyAkyAnam

mAyan – As said in ‘mayAdhyakShENa prakruthis sUyathE sa charAcharam aham sarvasya prabhava:’ [SrI bhagavath gIthA] (~everything runs on my overseeing; everything forms from Me) He is not just the source of all the worlds; even during the stage of toddler/baby, His killing of pUthana, chakata, yamaLArjuna, etc., and creation of gOvathsa gOpAlas, lifting of gOvardhanam, showing his viSvarUpam to yaSOdhai, akrUrar,  the ones related to dhridhrAshtran, and to arjunan, udhankar, etc.,  – He having such acts of wonder. Such SrI krishNan,

anRu – At the time as said in ‘thathrathAvath pANdavAnAm kurUNAm cha yudhdhE prArabdhE bhagavAn purushOththama: sarvESvara: jagadhupakruthimardhya: pArtham rathinamAthmAnamcha sArathim sarvalOka sAkShikamchakAra [gIthA bhAshyam of emperumAnAr]’  (~ at the time of start of war between pANdavas and kauravas, emperumAn sarvESvaran krishNan who, controls, creates, and so saves the worlds, is being the charioteer with arjunan as rider, for everyone to see)

aivar dheyvath thErinil – to give victory to the five pANdavas, it is referred to as ‘divine’ chariot;  (or) the chariot arjuna got from a dhEva (of fire); Or, based on the touch of divine feet of krishNAn who is the dhEva for the dhEvas; in the platform of such divine chariot;

cheppiyaAs said in ‘kArpaNya dhOshOpahathasvabhAva: pruchchAmithvA dharma sammUda chEthA:  – yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] (I who have got the nature of being caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me, I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me) – said arjunan; addressing him who had surrendered,

na thvEvAham jAthunAsam na thvam nEmE janAdhipA:  nachaiva na bavishyAma: sarvEvayamatha: param’ [SrI bhagavath gIthA], (~ It is not that I was not present in the past; it is not that you were not present in the past; it is not that all these people were not present in the past; it is not that all the Athmas would not be present in the future), that is, explaining about the difference between jeevAthmA and eeSvaran, and about the difference among the jeevAthmAs,  and up to the SlOkam where He gave shelter saying ‘aham thvA sarva pApEbhyO mOkShayishyAmi’, He advised him as mOksha SAsthram,

geethaiyin – (such) bhagavath geethai’s,

semmai – beautiful; straightness; in the start, middle, and end, unlike karUpatha, Sankara, SrIdhara, Anandha theerththa, and others, who try to explain the truth as is, but mix some other meanings in between based on their philosophy which has misinterpreted vEdhas, and contradict themselves with what they said earlier or later (when giving the meaning of SrI bhagavath gIthA),

(emperumAnAr gave its)

poruL – (meaning, which is) geethA bhAshyam

that is based on truth as is, and says in the same spirit as upanishadhs,

theriya pArinil sonna – to the people of the world who cannot discern about the truth, he authored SrI bhAshyam, for them to clearly know the truth, good, and destiny (thathva hitha purushArththam),

irAmAnusanai – (to such) emperumAnAr

kuraththazhvan_mudhaliyandan_and_devotes_0181irAmAnusanaip paNiyum nallOr

paNiyum nallOr – the noble ones who surrendered to emperumAnAr saying ‘rAmAnujasya charaNau SaraNam prapadhyE’; they are, AzhvAn and such others;

seerinil – in their auspicious qualities

chenRu paNindhadhu – as said in ‘oru pagal Ayiram Uzhi’ (one day feels like an eon), and, ‘kShaNa mAthram kalpa samam manvAnA:’ (even if separated for a second it is like thousand kalpam of years), with love that would not allow me to be separated from the wealth of their divine qualities, it went very quickly, and immersed in such divine qualities of kUraththAzhvan who is ’mozhiyaik kadakkum perum pugazhAn vancha mukkurumbAm kuzhiyaik kadakkum nam kUraththAzhvAn’ (kUraththAzhvAn whose greatness is beyond words, who has avoided the three pitfalls viz having great family heritage, being wealthy, and being very educated);

jeeyar too divined – ‘vAchA yatheendhra manasa vapushA cha yushmath pAdhAra vindha yugaLam bhajathAm kurUNAm – kUrAdhinAtha kurugESamukAdhya pumsAm [yathirAja vimSathi]
(the gurus who meditate upon your divine feet with their words, mind, and body, that is, ones like kUraththAzhvAn, thirukkurugaip pirAn piLLAn – please make me meditate upon those noble ones’ divine feet’, prays maNavALa mAmunigaL);

What went and immersed so ?

en Aviyum sindhaiyumE – my breath/AthmA and mind which did not know what is good for me till now, has now become like this enjoying the sweetness.

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

aR enakku inRu nigar sollil – in this world while there is not anyone to worship kaNNAn, can there be any equal to me who am having the AthmA and mind that goes and surrenders to the divine feet of those who have surrendered to emperumAnAr.

It is not wrong to boast like this because this is the ultimate state of being a servant of a devotee – so this is what is called as ‘sAthvika ahankAram’.

aivar dheivath thErinil – even though the chariot belongs to arjunan only, since krishNan sat on it as a charioteer for getting the five pANdavas to win, it is said as ‘aivar thEr’ (chariot of the five).

theriyap pArinil sonna – while kaNNan said it only to arjunan while in the chariot, emperumAnAr gave its meanings to everyone in the world;

kaNNan had to coerce arjunan even through gIthA, but emperumAnAr did not have to do that because the bhAshyam was clear for all to understand;

chenRu – implies that amudhanAr’s AthmA and mind went fully focused, towards the goal.

– – – – –

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आर्ति प्रबंधं – ८

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

आर्ति प्रबंधं

<< पासुर ७

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पासुरम ८

तन कुळवि वान किणट्रै चार्न्दिरुक्क कनडिरुन्दाल
एन्बदन्रो अन्नै पळियेर्किन्राल – नंगु उणरिल
एन्नाले नासं मेलुम एतिरासा
उन्नाले आम उरवै ओर

शब्दार्थ

तन कुळवि – अगर अपना बच्चा
चार्न्दिरुक्क – निकट
वान किणट्र – एक बड़ा कुआँ (कुऍ में गिरने से बच्चे की मृत्यु हो जाए )
एन्बदन्रो – तो संसार कहेगा
कणडिरुन्दाल – माँ ने यह देखा (कुऍ के पास जाते हुए पर ध्यान न दिया )
अन्नै – (अंत में ) माता
येर्किन्राळ – ज़िम्मेदारी लेति  है
पळि – गलति
नंगु उणरिल – ध्यान से सोचे तो
एन्नाले – पापो के गड्ढे में पडा मैं हूँ
इन नासमेलुम – अगर मेरी नाश भी हो
एतिरासा – हे ! यतिराजा
ओर – कृपया समझाइये
उरवै  –  रिश्ते को
आम – जो स्थापित है
उन्नाले – आपके (और मेरे ) कारण (अर्थात श्री रामानुज और मणवाळ मामुनि के बीच मात्रु -शिशु संबंध को देख, संसार, बच्चे की पालन न करने का दोष माता को देगी)

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि श्री रामानुज के प्रश्न की उत्तर देते हैं।  श्री रामानुज पूछते हैं , “तुम्हारा कहना यह है कि शिशु को पालने वाली माता की तरह, हम तुम्हारे  रक्षण करे  , पर तुम्हारे कभी अच्छे कर्म नहीं थे और अब बुरे कर्म अधिक हो रहे हैं , ऐसे व्यक्ति की हम रक्षण कैसे करे ? मणवाळ मामुनि उत्तर देते हुए कहते हैं कि, रक्षण न करने से श्री रामानुज पर ही कलंक आएगा।   यहाँ एक सुन्दर दृश्टान्त यह है कि एक अन्जान ,मासूम बच्चे को कुछ भी होने से उस बच्चे कि माता को ही दोष दिया जाता है।  शाश्त्र कहता है कि ५ से कम उम्र के बच्चे के मृत्यु होने पर, बच्चे की माता ही दोषी कहलाती हैं।

स्पष्टीकरण 

शास्त्र कहता है कि पाँच सालों से कम उम्र के बच्चे की अचानक मृत्यु होने पर, माता ही उपेक्षा के कारण दोषी मानी जाती हैं। इस दोष से बचने केलिए माता को अधिक ध्यान से बच्चे की रक्षा करना है।  अगर एक छोटा बच्चा (५ सालों से कम उम्र ) एक कुए के निकट जाता है और अचानक से कुए में घिर कर उसकी मृत्यु हो जाती है , इस स्तिथि में , उस माँ से अन्जान भी बच्चा कुए के पास गया हो , तब भी माता की उपेक्षा ही दोषित मानी जाएगी।  मणवाळ मामुनि कहते है कि “हे ! यतिराजा ! इसी प्रकार पापो के गड्ढे में गिरा हुआ अडियेन, खुद को नाश करने कि कोशिश करूँ तो आपके और अडियेन से संबंध याद रखे।  मेरे माता होने के नाते शिशु के मृत्यु की उत्तरदायित्व आपकी होगी।  अतः इस संबंध के कारण आपसे रक्षा करने केलिए विनती करता हूँ।  इस विषय में श्री वचन भूषणं के सूत्र #३७१ में पिळ्ळै लोकाचार्यार प्रस्ताव करते हैं , “ प्रजयै किणट्रिन  करयिल निन्रुम वाङ्गादोळिन्दाल ताये तळिनाळ एन्नक कडवदिरे” .

अतिरिक्त टिप्पणी 

इस पासुरम मे मणवाळ मामुनि की चतुराई झलकती है। वे नहीं कहते हैं कि बच्चे के मृत्यु की जिम्मेदार माता जैसे यतिराजा मणवाळ मामुनि के पापो केलिए जिम्मेदार हैं।  वे मानते हैं कि उनकी कर्म ही पापो के गहरे गड्ढे में गिरने की और उससे सम्बंधित पीड़ा की कारण हैं।  वे अपने पापो को किसी भी प्रकार यतिराजा से संबंध नहीं करते हैं।  पर वे श्री रामानुज से उनके बीच उपस्थित माता-पुत्र के रिश्ते पर विचार करने का विनती करते हैं।  इस रिश्ते के कारण मणवाळ मामुनि श्री रामानुज को अपने रक्षा करने का प्रार्थना करते हैं, क्योंकि ऐसे न करने पर, संसार श्री रामानुज को मणवाळ मामुनि के विनाश काल पर रक्षा न करने कि दोष देगी।  

अडियेन प्रीती रामानुज दासि

आधार : http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-8/

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