Daily Archives: January 31, 2017

आर्ति प्रबंधं – ९

January 31, 2017 Published by: preeti madhusudhan

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

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/

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Other sthOthra rathnam

sthOthra rathnam – 43

January 31, 2017 Published by: Sarathy Thothathri

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

Full Series

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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 2.3.10 “adiyArgaL 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

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thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.3.11 – uyvupAyam

January 31, 2017 Published by: Sarathy Thothathri

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

Full series >> Fourth Centum >> Third decad

Previous pAsuram

nammAzhwAr and emperumAnAr – AzhwArthirunagari

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 pAdal – AzhwAr 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 thERi – AzhwAr 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

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