Daily Archives: January 20, 2017

sthOthra rathnam – 38

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Lord-Vishnu

Introduction

In this SlOkam, ALavandhAr enjoys pirAtti’s (SrI mahAlakshmi) infinite enjoyability and exclusive existence for emperumAn as said in thiruvAimozhi 10.10.6 “unakkERkum kOla malarp pAvai” (SrI mahAlakshmi, who resides in the beautiful lotus flower and who is a perfect match for you).

svavaiSvarUpyENa sadhA’nubhUthayA’pi
apUrvavath vismayamAdhadhAnayA |
guNEna rUpENa vilAsachEshtithais
sadhA thavaivOchithayA thava SriyA ||

Word by word meaning

sva vaiSvarUpyENa – In his universal form
sadhA – always
anubhUthayA api – even when enjoyed
guNEna – with the qualities
rUpENa – with the beautiful form
vilAsa chEshtithai: – nice activities
apUrvavath – like new
vismayam AdhadhAnayA – one who amazes
sadhA – in all states (of bhagavAn such as param (in paramapadham), vyUham (kshIrAbdhi – milk ocean), vibhavam (incarnations) and so on)
thava Eva uchithayA – matching for you exclusively
thava SriyA – being your wealth.

Simple Translation

Even when enjoyed always In your universal form, pirAtti amazes you with her qualities, beautiful form and nice activities and appear like new in all [of your] states (of bhagavAn such as param (in paramapadham), vyUham (kshIrAbdhi – milk ocean), vibhavam (incarnations) and so on), being a match for you exclusively and being your wealth.

vyAkyAnam (Commentary)

  • svavaiSvarUpENa sadhAnubhUthayA’api – Your highness who is omnipotent, cannot comprehend her enjoyability even when you enjoy her with all your forms, at all times and in all ways. Even if you assume many forms like saubhari [a sage who assumed 50 forms to marry 50 girls] at once,  you cannot comprehend that. Even if the states are many, it is impossible to comprehend as said in SrI rAmAyaNam sundhara kANdam 38.21 “paryAyENa prasupthaScha” (sIthA says to hanuman – I slept on SrI rAma’s lap for a long time and he too slept in my arms for a long time).
  • apUrvavath vismayamAdhadhAnayA – The enjoyment is so fresh every day that it will be so amazing. Whatever the nithyasUris feel/enjoy towards bhagavAn as said in chAndhOgya upanishath 7.26.2 “sa EkadhA bhavathi | dhvidhA bhavathi |” (the liberated soul assumes one form, two forms, many forms and enjoy bhagavAn), he feels/enjoys that in the case of pirAtti. pirAtti’s enjoyability is such that you feel/enjoy in her case, whatever is felt/enjoyed in your case by AzhwArs as said in periya thirumozhi 8.1.9 “paNdivaraik kaNdaRivadhu evvUril yAm” (where did we see him before?), thiruvAimozhi 2.6.6appozhudhaikkappozhudhu en ArAvamudham” (every moment, he is my ever-fresh nectar), by nithyasUris as said in “sadhA paSyanthi” (always seeing).

How does she give you pleasure?

  • guNEna rUpENa vilAsa chEshtithai: – By her physical beauty and qualities such as Seelam. As said in SlOkam 56 “sakruth thvadhAkAra vilOkanASayA” (desiring to see your divine form just once), with the qualities as said in thiruvAimozhi 8.1.8 “IrginRa guNangaLaiyudaiyAy” (you who is having qualities that pierce me) and the activities as said in thiruvAimozhi 5.10.2 “un seygai naivikkum” (your activities weaken me), great personalities (AzhwArs) become fully immersed in him. Such emperumAn becomes immersed in pirAtti. bhagavAn‘s svarUpam (true nature) is incomprehensible; pirAtti’s enjoyability is incomprehensible.
  • sadhA thavaiva uchithayA – She is a perfect match for your highness as said in SrI rAmAyaNam sundhara kANdam 16.5 “thulya Seela vayO vruththAm” (SithA and SrI rAma are perfect match in qualities, age, activities etc) and in thiruvAimozhi 10.10.6 “unakkERkum kOla malarp pAvai” (SrI mahAlakshmi, who resides in the beautiful lotus flower and who is a perfect match for you).
  • sadhA – In all states such as param, vyUham, vibhavam etc (See parathvAdhi panchakam at http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html ). It can also be said as “guNEna rUpENa vilAsa chEshtithais sadhA thavaivOchithayA” (always a perfect match in qualities, form and activities).
  • thava SriyA – As said in SrIvishNu purANam 1.8.17 “vishNO: SrI:” (belonging to vishNu) and in thiruvAimozhi 10.10.2 “un thiru” (your lakshmi, your wealth), she is existing exclusively for you and is the wealth for your highness.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 64

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Introduction (given by maNavALa mAmunigaL)

amudhanAr said ‘aRu samayach chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu’, talking about how emperumAnAr came here for winning the philosophies that did not accept vEdhas as authority – in the previous pAsuram;

in this pAsuram – due to the overflowing affection towards emperumAnAr, amudhanAr addresses those of other philosophies that don’t accept vEdhas or gives wrong meanings for vEdhas – the elephant that is irAmAnusa muni came to this world looking out for you and opposed you; your existence is now done with – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

amudhanAr said ‘aRu samayach chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu’, talking about how emperumAnAr came here for winning the philosophies that did not accept vEdhas as authority – in the previous pAsuram;

in this pAsuram – due to the overflowing affection towards emperumAnAr, amudhanAr addresses those of other philosophies that don’t accept vEdhas or gives wrong meanings for vEdhas – the elephant that is irAmAnusa muni came to this world holding the ruling stick looking out for you for punishing you; your existence is now done with from the root up – says amudhanAr.

paN tharu mAran pasum thamizh Anandham pAy madhamAy
viNdida engaL irAmAnusa muni vEzham meymmai
koNda nal vEdhak kozhum dhaNdam Endhik kuvalayaththE
maNdi vendhEnRadhu vAdhiyargAL ungaL vAzhvu aRRadhE          64

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Word by word meaning (given by maNavALa mAmunigaL)

engaL – he who we depend on
iramAnusa muni vEzham – that is, emperumAnAr like an elephant ,

due to thiruvAimozhi which can be said as ‘paNNAr pAdal’, which
mARan – AzhvAr
paN tharu – bestowed using his pAsurams
pasum thamizh – in beautiful thamizh language,
Anandham – (emperumAnAr’s) happiness
pAy – pouring out as
viNdida – fully developed
madhamAy – madness,
Endhi – (emperumAnAr) holding the
kozhun dhaNdam –beautiful stick, that is
nal vEdham – distinguished vEdham

as said in ‘vEdha nUl Odhugiradhu uNamai’ (what vEdhas say are true),
meymmai koNda – that is, having the truth due to saying what is the truth,
maNdi vandhu – he came pushing you all aside

for no one to stand in front of him
kuvalayaththE – in this world where you are ruling as if it is yours
EnRadhu – and opposed charging against you;
vAdhiyargAL – oh! you the debaters
ungaL – you, who were well grown with disciples and next levels of disciples
vAzhvu – your ‘good’ existence
aRRadhE –
has ended!

That is, the world got saved!

Can it be interpreted as ‘paNdu aru’ instead, to mean that it is existing from old ages, and is hard for others to get it? That would not be accurate because the focus is not on old times, but on the music of the pAsuram, so ‘paN tharu’ is apt.

vyAkyAnam

engaL irAmAnusa muni vEzham – “engaL irAmAnusan”, “em irAmAnusan”, “ennai ALa vandhu ippadiyil piRandhadhu”,  and so in many pAsurams amudhanAr has divined in this way –  this is due to his love towards the wonderful divine body of emperumAnAr, you see!

The elephant that is emperumAnAr who incarnated for us, unlike the worldly elephant that has got lowered sentience, this elephant is here to condemn those who try to propagate wrong meanings for vEdhas, and to enlighten them and put them in proper track of vEdhas, and to protect the amicable ones, and be one to meditate upon – this elephant is one having such flourishing of sentience/knowledge;

in this way for this elephant that is not material based, its knowledge also would be of that size;

describing emperumAnAr as an elephant is to show his ability to destroy the opponents, and for the ones protected by him to make them eligible for getting crowned.

paNdaru mARan pasum thamizh – that which is complete in all respects of grammar, style, construction, etc., for pAsuram, which is enjoyable for the ones who take it up; Or, even though for proper emphasis it cannot be split and considered as ‘paNdu aRu’ (instead of paN tharu), we can say that like how sarvESvaran Himself incarnated as vyAsar in each yuga-cycle [4 yugas] and gave vEdhas in good form, in each kali yugam, etc., among the cycles, sarvESvaran Himself incarnates as knowledgeable noble ones  and gives dhrAvida (thamizh) vEdhas to us – this is famous as said in brahma, bhArgava, pAdhma, etc., purANas;

so thiruvAimozhi which is eternal and not authored by a person, is hard for anyone to know and understand in their mind except for the devotees;

mARan is the original first divine name of nammAzhvAr.

pasum thamizh – constructed by him which is in pure thamizh language, that is thiruvAimozhi;

As ‘mARan paNiththa thamizh maRai’, and, ´eenRa mudhal thAy satakOpan’,  thiruvAimozhi that is connected to nammAzhvAr;

Anandham pAy madhamAy – From the sea that is SrIpathi (husband of SrI mahAlakshmi), the cloud that is AzhvAr,  sourced the water that is great kindness, and poured in on the hill that is periya mudhaliyAr (nAthamunigaL), and that kindness came down as water falls that are maNakkAl nambi, and uyyak koNdAr,  and reached the river that is the elder AchAryar ALavandhAr, and filled the lake that is emperumAnAr, and flowed freely through the pathways/canals that are the preceptors, and went to the paddies that are sentient beings of this material world, and protected them – so thiruvAimozhi is referred with joy as ‘kavi amudham’ (nectar that is poetry), and as ‘thoNdarkku amudhu uNNach chonmAlai’, and so it is nectar for everyone – the happiness that came out of thiruvAimozhi that is fully of joy, and so that nectar has gathered and is pouring out (from emperumAnAr) (like how for a mad elephant water would pour from its eyes);

{Translator’s note:  nammAzhvAr is also known as ‘parAnkuSar’, a meaning of which is that for debaters of other philosophies who were like mad elephants, he was like the stick that can control and remove that madness; there – he removed the madness; here – he created the sort of madness in emperumAnAr;  emperumAnAr used that stick to win the debaters of other philosophers; so the stick he used could be considered as nammAzhvAr himself! }

viNdida – and is fully developed, such that there is no barrier to it at any time and any place;

ramanujar_yaanai_vahanam_sriperumbuthuremperumAnAr the elephant, on the elephant vAhanam

meymmai koNda nal vEdhak kozhum dhaNdam Endhi – meymmai – truthfulness;

that is, as said in ‘vEdha nUl Odhuvadhu uNmai´ (what vEdham says is truth),  being truthful to the actuals; since it is having such truthfulness it is the ultimate authority  – such distinguished vEdham;  

vEdham that shows the supremacy of emperumAn in saying ‘sathyam gyAnam anantham brahma’. (so ‘nal’ (good) vEdham’).

And it is apt that vEdham is defined as ‘parAvara thathvAni yathAvathu vEdhayathi ithi vEdha:’ (shows the factual meanings correctly and clearly like a mirror).

The inner meaning for the adjective for vEdham as ‘meymmai koNda’ :- For the misunderstanding ‘rajjAvayam sarpa:’,  (rope as snake), only when we get the correct knowledge ‘iyam rajjurEva na sarpa:’ (this is rope only, not a snake), would we realize what it is; in the same way, for the eternal ignorance through the philosophies which derive own meanings and which dismiss or misinterpret vEdhas, vEdhas show the true meanings and clears the misunderstanding.

So, (emperumAnAr) uses the help of stick that is vEdham that is instrumental in winning the opposing debaters;

kozhu – greatness;

Or, even though what is mentioned now is samskrutha vEdham, it can also be taken together with the thamizh vEdham mentioned earlier. (that is, emperumAnAr using the stick that is thiruvAimozhi as well).

This phrase implies an ‘also’ here; so he not only just held the stick in his hand to correct them, but also affected them with the stick such that they got corrected;  for emperumAn to correct others He is always holding conch and disc as said in ‘sangodu chakkaram Endhum thadak kaiyan,  emperumAnAr is also holding in his hands the stick that is in the form of vEdham!

kuvalayaththE maNdi vandhu EnRadhu – in the places where you were ruling as if they are yours, from sEthu in south to the himAchal in the north, vEnkatAchala, yAdhavAchala, and, SAradhA peetam, etc., divine places, he argued and won the debaters who came to argue, and that is how he came against you;

vAdhiyargAL – Oh you who are attached to arguing for philosophies that ignore or misinterpret vEdhas!

ungaL vAzhvu aRRadhE – your well being of having grown big with disciples and next levels of disciples, has ended! As you were thinking of living and growing with disciples and next levels of disciples, all your philosophies have been lost;

jeeyar too divined this meaning in ‘sankara bhAskara yAdhava bhAttap prabhAkarar thangaL matham sAyvura vAdhiyar mAyguvar enRu chathu maRai vAzhndhidu nAL’ (the day when all the ill meaning philosophies like Sankara etc., were won and the four vEdhas lived well (that is emperumAnAr’s incarnation day of chiththirai thiruvAdhirai)).

The SlOkam ‘kaNAdha paripAdibhi:’, (about how other philosophies were won over by the words of yatheendhrar), and the SlOkam ‘gathAdhAthA gadhAnAm’,  are to be considered as the authoritative reference for this meaning.

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

It is ‘thamizh’, moreover ‘pasum thamizh’, and moreover ‘paN tharu pasum thamizh’, and more than anything it is ‘mARan paN tharu pasum thamizh’ – so it goes without saying that emperumAnAr would be so ecstatic upon immersing in thiruvAimozhi.

Unable to stay in, the experience of thiruvAimozhi comes out as joyous tears from emperumAnAr; comparing this to the madness water coming out of the eyes of an elephant.

By ‘engaL vEzham’, it shows emperumAnAr makes himself available to other SrIvaishNavas who enjoy thiruvAimozhi, that they could even hug him happily, while by ‘muni vEzham’ it shows that debaters of other philosophies cannot come near emperumAnAr;

By ‘vEdhak kozhum thaNdam’, (beautiful stick tha is vEdham), amudhanAr considers the ‘thirdhaNdam’ (three sticks/staff tied together as held by viSishtAdhvaitha saints) that emperumAnAr holds; they are the three vEdhas is the opinion of amudhanAr.

emperumAnAr immersed himself in the meanings of thiruvAimozhi, and based on that he got clear understanding of the vEdhas, and won the debaters using the words of those vEdhas.

– – – – –

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Arththi prabandham – 34

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paramapadhanathan

Introduction

The preface to this pAsuram is laid in the format of an imaginary question that mAmunigaL thinks SrI rAmAnuja would have in his mind. In this pAsuram, the former tries to answer that. The question is as follows. SrI rAmAnuja asks mAmunigaL, “hey! mAmunigaL!!! Let us say that I do have lots of compassion. However, the obstacles that you have is so powerful and strong that it would make even the most compassionate person to shun away any sort of compassion towards you. So, what can I do in this regard?”. mAmunigaL answers, “The one who said ‘sarva pApEbhyO mokshayishyAmi mAsucha:‘ (I will relieve you from all your sins, do not worry)”, is none other than periya perumAL of SrIrangam (in the form of krishNa). Even HE is a person who will abide by you and do whatever you says. Hence, my svAmi! SrI rAmAnuja!!! Please liberate me, who does not have any refuge other than your lotus feet. Please ensure that I do not go through the effects of my karma and grant me salvation from bondage.

pAsuram 34

munnaivinai pinnaivinai Araththam ennum
mUnRu vagaiyAna vinaiththogai anaiththum yAnE
ennai adaindhOr thamakkuk kazhippan ennum arangar
ethirAsA nIyitta vazhakanRO? sollAy
unnai alladhu aRiyAdha yAn indha udamabodu
uzhanRu vinaippayan pusikka vENduvadhu onRu uNdO?
ennudaiya iruvinayai iRaippozhudhil mARRi
yErArum vaigundhaththu ERRi vidAy nIyE!!!

Word-by-Word Meanings

arangar – periya perumAL
ennum  – who told that
adaindhOr thamakku – “Towards those people who reach
ennai – me, who is characterized by auspicious qualities including the likes of vAthsalyam etc.,
yAnE – I, who is all-powerful, all-knowing and omnipresent, will
kazhippan – annihilate
anaiththum – all the
vinaiththogai – group of karmAs
mUnRu vagaiyAna – that are of three types including
ennum – the likes of
munnaivinai – pUrvAgam (previously acquired sins)
pinnaivinai – uththarAgam (sins of future)
Araththam – prArabdham (the effects of the karma which is to be explained in the shorter duration, i.e., the part of our karma to be experienced in a specific set of births. sanchitha karma is the who set of our karma to be experienced. prArabdha karma is a part of that whole package)”.
ethirAsA – Oh! The leader of yathis!!!
nIyitta vazhakkanRO? – Even such arangar (periya perumAL) abides by you.
sollAy – please tell me about that. Please tell me that this is a real fact.
yAn – I
aRiyAdha – do not know
unnai alladhu – anyone except you (as the protector)
vinaippayan pusikka vENduvadhu onRu uNdO? – should I reap the effects of all karmas assosciated with my being
indha udamabodu – inside this body
uzhanRu – and continue the journey forever?
nIyE– Only you should (you can)
iRaippozhudhil – in a wink of an eye
mARRi – annihilate without an iota of trace
ennudaiya – my
iruvinayai  – strong karmas.
yERRi vidAi – (By doing so), please make me ascend to
ErArum –  beautiful
vaigundhaththu – paramapadham

Simple Translation

mAmunigaL asks SrI rAmAnuja that only he is capable of removing the countless sins that he has accrued over eons and susbsequently grant moksham. mAmunigaL reiterates the fact that he has no other refuge other than the lotus feet of SrI rAmAnuja, whom, even the all-knowing, all powerful periya perumAL is subservient towards.

Explanation

mAmunigaL restates the words of periya perumAL. The latter said “there are three types of karma groups that includes the likes of “pUrvAgam”, “uththarAgam” and “prArabdham” as laid out by the phrase “pUrvAgamuththarAgArancha samArabdhamakamthathA”. To those who come unto me having renunciating everything and accepting me as the only refuge, I, who is all-powerful,  all-knowing, one who does not need the help of anything else to effect something, one who is full of auspicious qualities likes vAthsalyam etc., will annihilate all their karma without any iota of trace”. mAmunigaL continues towards SrI rAmAnuja by calling him “hey ethirAsA!!! The leader of yathis!!!! Is it not true that even such great periya perumAL is someone who abides by you and does what you tell HIM, as revealed by the phrase “vasyassathA bhavathithE”?   Can you not speak out and tell that this is in fact true and a fact? I do not know any other refuge than you, SrI rAmAnuja, who controls even the periya perumAL by his love. I am in this body of mine and continue my journey from one body to another for a long time. Should I continue this journey and suffer from the karmic effects that are results of the association with the body? However, having accrued innumerable and powerful karmic sins from time immemorial, only you, SrI rAmAnuja, is capable of annihilating them without any trace of it within a wink of an eye as described by the phrase “kadivAr thIya vinaigaL nodiyArum aLavaikaN (thiruvAimozhi 1.6.10)”. Only you are capabale of doing this and subsequently make me ascend to the beautiful paramapadham”.

adiyEn santhAnam ramanuja dasan

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