Monthly Archives: January 2017

sthOthra rathnam – 39

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reclinevishnu

Introduction

ALavandhAr enjoys emperumAn‘s presence along with pirAtti (SrI mahAlakshmi) on the lap of thiruvananthAzhwAn (AdhiSEshan) which is explained in paryanka vidhyA.

thayA sahAsInamananthabhOgini
prakrushtavigyAnabalaikadhAmani |
paNAmaNivrAthamayUkhamaNdala
prakASamAnOdharadhivyadhAmani ||

Word by word meaning

thayA saha – with that pirAtti
prakrushta vigyAna bala Eka dhAmani – one who is the abode of great knowledge and strength
paNA maNi vrAtha mayUkha maNdala prakASa mAna udhara dhivya dhAmani – one who is having the divine private quarters [of bhagavAn] in the middle portion (lap) which is shining brightly as a result of the light emitted from the precious stones in his hoods
anantha bhOgini – on the divine form of thiruvananthAzhwAn
AsInam – divinely resting

Simple Translation

AdhiSEsha who is the abode of great knowledge and strength, who is having the divine private quarters of bhagavAn along with that pirAtti in the middle portion (lap) which is shining brightly as a result of the light emitted from the precious stones in his hoods; emperumAn is divinely resting on the divine form of such thiruvananthAzhwAn …

vyAkyAnam (Commentary)

  • thayA sahAsInambhagavAn accepts service along with SrI mahAlakshmi in nithya vibhUthi (paramapadham) as said in Siva [linga] purANam “vaikuNtE thu parE lOkE SriyA sArdham jagathpathi: | AsthE vishNurachithyAthmA bhakthair bhAgavathais saha||” (The inconceivable lord of the universe, vishNu, mercifully resides along with SrI mahAlakshmi, in the supreme abode, SrI vaikuNtam, along with bhkathas (devotees) and bhAgavthas (his followers). Even during his incarnation [as SrI rAma], same principle is applied as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 lakshmaNa says “bhavAmsthu saha vaidhEhyA …” (While you enjoy with sIthA, I will serve you both in all ways).
  • anantha bhOgini – Like Sriya:pathithvam (being the lord of SrI mahAlakshmi) gives him greatness, his togetherness with AdhiSEshan too is an aspect which highlights his greatness. He is known as anantha (endless) due to having endless qualities as said in “gandharvApsarasas sidhdhAs sakinnaramahOragA: | nAntham guNAnAm gachchanthi thEnAnanthO’yamuchyathE ||” (The limit of his qualities is not reached by gandharvas (celestial singers), apsaras (celestial damsels), kinnaras (celestial musicians), mahAnAgas (another type of celestial beings) and sidhdhas (yOgis). This is why he is known as anantha). ISvara has innumerable qualities to protect all; AdhiSEsha has innumerable qualities to serve ISvara.
  • bhOgini – in the divine body which which naturally has tenderness, coolness, fragrance etc. bhOga – body.
  • prakrushta vigyAna balaika dhAmani – One who is being the abode of the divine couple, matching their gyAnam (knowledge), Sakthi (strength) etc. One who has the ability to bear the playful sports of the divine couple, on him.
  • paNA maNi … – One who is having the divine private quarters in his middle part (lap) which is lit by the collections of precious stones on his hoods. As said in mudhal thiruvanthAdhi 53 “maNi viLakkAm” (the shining lamp), precious stones on his hoods are the auspicious lamp.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.3.2 – pUsum sAndhu

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Previous pAsuram

krishna-gopi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr becomes pleased thinking “my remembrance etc are his angarAga (scented cosmetic) etc”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “For the lord who is sarvaniyanthA (controller of all) and sarvarakshaka (protector of all), my karaNathrayam (three faculties – mind, speech, body) became enjoyable”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

My remembrance etc which are the effects of faculties became enjoyable tools for emperumAn who is paripUrNa (complete).

pAsuram

pUsum sAndhu en nenjamE punaiyum kaNNi enadhudaiya
vAsagam sey mAlaiyE vAn pattAdaiyum ahdhE
thEsamAna aNikalanum en kai kUppuch cheygaiyE
Isan gyAlam uNdumizhndha endhai Eka mUrththikkE

Listen

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

Isan – being natural controller
gyAlam uNdu umizhndha – being the protector of all since he consumes everything and spits  them out again (during the danger of praLayam (deluge))
endhai – being my lord (enslaving me by manifesting this activity)
Ekam – matchless
mUrththikku – for the one who has form
pUsum – suitable (as given by kUni [vendor of sandal paste])
sAndhu – sAththuppadi (sandalwood paste)
en nenjam – my heart;
punaiyum – adorning (as joyfully offered by SrImAlAkArar [vendor of garlands])
kaNNi – divine garland
enadhudaiya – my
vAsagam – the words which are the result of my speech
sey – strung
mAlai – garland;

(As said in mudhal thiruvanthAdhi 53 “pUmpattAm“, as given by thiruvananthAzhwAn (AdhiSEsha)
vAn – best
pattAdaiyum – garment
ahdhE – those words only;
thEsamAna – adding thEjas (radiance)
aNi – worn
kalanum – AbharaNams (ornaments)
en – my
kai kUppuch cheygaiyE – the anjali (salutation with joined palms)

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

For the emperumAn who is the natural controller, the protector of all since he consumes everything and spits  them out again, and hence my lord, and who has matchless form, my heart is the suitable sandalwood paste; the garland strung with the words which are the result of my speech is the divine garland; only those words make the best garment; my anjali is the ornaments worn by him adding radiance to him.

My words becoming silk garment for him implies that they bring completeness to him. My anjali becoming ornaments for him implies that the anjali performed by AzhwAr by placing his hands on top of his head, becomes radiance to emperumAn as done by the divine crown on his head.

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

  • pUsum sAndhu en nenjamE – After meditating upon the distinguished nature of emperumAn‘s divine form, and emperumAn’s attachment towards him, AzhwAr repeats this sequence [these were the last few words of previous pAsuram].
  • punaiyum kaNNi – Not some inferior garland, but the best garland.
  • enadhudaiya vAsagam sey mAlaiyE – He need not specifically say “vAsagam sey avar [emperumAn’s] mAlaiyE“; whatever belongs to AzhwAr naturally belongs to emperumAn.
  • vAsagam sey mAlaiyE – Seems that his words are more fragrant than his heart. sandalwood paste’s fragrance is increased by the presence of fragrant garlands.
  • vAn pattAdaiyum ahdhE – The same words are the garments which manifest his supreme masculinity. Since his pA (poems) are of best nUl (double meaning in thamizh – thread as well as SAsthram), they make the best silk garment. He prayed in the beginning itself that his poems should come out as best.
  • thEsamAna aNikalanum – the ornaments which bring about radiance to him.
  • en kai kUppuch cheygaiyE – His anjali (joined palms) brought about radiance as done by the ornament named chEra pANdiyan [namperumAL’s unique ornament].

Does emperumAn who has acquired great radiance through these, have any limitations?

  • Isan – sarvEsvaran.

Since he is the rakshaka (protector), would he let his belongings suffer?

  • gyAlam uNdumizhndha – he is the protector in all ways for the jagath (worlds).
  • endhai – one who enslaved me by showing such protection.
  • Eka mUrththikku – for the one who has matchless divine form.
  • Eka mUrththikku – pUsum sAndhu en nenjamE – For his divine form which is known as in chAndhOgya upanishath “sarvagandha:” (source of all fragrances), would my heart be suitable?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 65

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is joyous thinking about how emperumAnAr came here in this way and won those who dismiss or misinterpret vEdhas and thus gave divine knowledge, and is joyous about what were achieved due to that knowledge.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr showed how as emperumAnAr came here the other debaters’ existence was uprooted; in this pAsuram – he talks in many ways about the removal of debaters who dismiss or misinterpret vEdhas, and the enrichment of the people of the world, due to emperumAnAr’s praiseworthy knowledge.

vAzhvu aRRadhu thollai vAdhiyarkku enRum maRaiyavar tham
thAzhvu aRRadhu thavam thAraNi peRRadhu – thaththuva nUl
kUzh aRRadhu kuRRam ellAm pathiththa guNaththinarkku an
nAzh aRRadhu nam irAmAnusan thandha gyAnaththilE                    65

Listen

Word by word meaning (given by maNavALa mAmunigaL)

nam – our lord
irAmAnusan – emperumAnAr
thandha – helped by giving
gyAnaththilE – the knowledge; due to that knowledge –
like how where there is grass there would be weed also,
thollai vAdhiyarkku – those who dismiss or misinterpret vEdhas who debate with very old arguments –
vAzhvu aRRadhu – their such existence was done with;
like how after weed is removed the grass would grow up and flourish, because of those other philosophies getting removed,
enRum maRaiyavar tham – at all times, the ones who correctly follow vEdhas (vaidhikas) – their …
thAzhvu aRRadhu – … degradation was removed;
as said in ‘ERRa vallAr thiridhalAl thavam udaiththu ith tharaNi thAnE’, due to the those of other philosophies losing, and with vaidhikas gaining strength and going to places in the world,
thAraNi – earth
thavam peRRadhu – got such fortune;
thaththuva nUl – in the SAsthrams that are based on truth,
kUzh (ellAm) aRRadhu – all doubts were gone;
guNaththinarkku – for those with the nature of
kuRRam ellAm padhiththa  – having all blemishes embedded,
an nAzh aRRadhu – that drawback was removed;

Oh! what wonderful greatness of such knowledge (from emperumAnAr) – is the thought.

gyAnaththilE -> gyAnaththAlE – due to the knowledge;

vyAkyAnam

nam irAmAnsan thandha gynaththilE – emperumAnAr who is the set lord of ours, due to his adherence to his kindness, voluntarily helped by giving the knowledge – due to that knowledge;

gyAnaththilE -> gyAnaththAlE – due to the knowledge;

Now, amudhanAr explains about the result of such knowledge, starting with ‘vAzhvaRRadhu’.

vAdhiyarkku – for the debaters of other philosophies such as Sankara, bhAskara, yAdhava, bhAtta, prabhAkara, baudhdha and chArvAka;

thollai – vAzhvaRRadhu – the wellness/existence of those debaters before emperumAnAr’s incarnation was – while having accepted vEdhas, their ignorance of its meanings and so imagining wrong meanings to it, and authoring some texts, and spreading it among people of the world and taking them in lowly paths, or, superimposing some blemishes on vEdhas and saying that vEdhas are not the authoritative reference – such living of theirs got rooted out after emperumAnAr incarnated and helped with the knowledge;

The word “enRum” (at all times) is adjective to both the phrases (the aforementioned and the one following), by way of kAkAkShi gyAyam (by applying sideways to different contexts (named after how a crow sees sideways)).

enRum – thollai thAzhvu aRRadhu – saying ‘aRRadhu aRRadhu’ (removed, removed) in both the contexts is similar to how it is said in ‘Asu vismarasi dhaththam arthinE ; vismarasi apakruthim parENa yath – kAma vismaraNa Seela leelaya’

(emperumAn forgets (does not keep track of) all the good help/things He gave to everyone;  also He forgets all the mistakes they do against Him; His grace is about His play of forgetting;  (so forgetting is the common theme here));  (in the same way, removing is the common theme as emperumAnAr removed the existence of those other debaters, and removed the difficulties of the vaidhkas); So it is about his ability to do the removal of the unwanted (in both sets of people).

For those who properly follow the four vEdhas, before his incarnation, since those who dismiss or misinterpret vEdhas had spread all over the world, the ways of vEdhas had declined – that decline got removed forever due to emperumAnAr;

emperumAnAr_thondanUr_0001the word “thollai”  (from old/earlier time), is to be applied to the second phrase as well :

thollaiyAna thAzhvu – the decline without any break, from time eternal;

applying the word “thollai”  as adjective to those debaters – those debaters having old arguments;

thAzhvu enRum aRRadhu – hereafter in the future, with no chance of coming back ever, it went away without any trace/scent of it.

In this world when a land owner sets it for growing paddy, where weeds would grow and spread fully and would not allow paddy to raise its head, and then the ones who know how to rectify this would remove those weeds and make the paddy grow,  in the same way, emperumAnAr made the amicable ones who were the target of kindness of emperumAn to flourish at the time when they were downtrodden due to those other debaters.

thavam thAraNi peRRadhu – the earth got the fortune.  Only after saying ‘parithrANaya sadhUnAm vinASaya cha dhushkruthAm [SrI bhagavath gIthA 4.7]’, (for protecting the devotees and to remove the miscreants), did He say ‘dharma samsthApanArthAya’ (and to reestablish the principles of religion (dharmam)). (so after one happened, then the other good thing happens);

After the other debaters had lost and were not found in the world, then the devotees got their troubles removed and they flourished, so, dharmam spread everywhere in the world;

It is said too as – ‘puNyAmbhOja vikAsAya pApadhvAntha kSayAyacha, SrImAnAvira bhUthbhUmau rAmAnuja dhivAkara:.  (rAmAnujan the sun rose in this world for blossoming of knowledge and for removal of sins).

thaththuva nUl kUzh aRRadhu – parAvara thathva  -> para avara thathva -> eeSvaran, and (sentient, non-sentient); vEdham that is in the form of SAsthram, which showed as is about the three – eeSvaran, sentient, and non-sentient, was disturbed by those who misinterpreted vEdhas (saying that these three are one, etc.),  all these days such vEdham was transgressed by many such people,

and now since emperumAnAr divined SrI bAshyam,  as said in ‘yaS Sruthi smruthi sUthrANAm anthar jvaram aSeeSamath’ (words of Sruthi (vEdam) and smrithi (ithihAsam, purANam, SrI bhagavath gIthA etc.)), and sUthram (brahma sUthram), had fever inside (that it would be dismissed/misinterpreted),  and emperumAnAr removed that fever),

emperumAnAr gave the knowledge to the people, and established correct meaning for vEdhas – so the disturbance went away and so the true meaning became bright without any doubts/danger.

having kUzh -> doubts/danger.

Also, due to his teaching, the ones who wished to learn got all doubts cleared in SAsthram that shows truth as is.

kuRRam ellAm padhiththa guNaththinarkku an nAzh aRRadhu –  As said in ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’ (whatever sins are present in every one in the world, I have got multi-fold of those sins embedded in me),

for those having the nature of having all sins spread in them, those sins went extinct due to the establishment of knowledge in them by emperumAnAr.

as said in ‘kshipram bhavathi dharmAthmA SaSvath Santhim ni gachchathi [SrI bhagavath gIthA](blemishes go extinct and you would go towards peace), they got the blemishes in their qualities be removed and became knowledgeable.  nAzh ->  blemishes/sins;

amudhanAr is joyous, thinking – Oh! what greatness this is!

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

thollai vAdhiyarkku – the debaters are of current age, but their arguments have been around for a long time.

thavam thAraNi peRRadhu – as the noble ones got their strength back and went around to all places in the world, the earth got the fortune of touch of their divine feet.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.3.1 – kOvai vAyAL

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Full series >> Fourth Centum >> Third decad

krishna-7-bulls

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says “Though I did not get to pamper emperumAn to relieve him of his fatigue after defeating enemies of his devotees, survival/sustenance of my heart itself became pampering for him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, AzhwAr looks at emperumAn who destroys the hurdles which stop one from achieving the goal and says “you have my heart as your angarAga (scented cosmetic)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In first pAsuram – AzhwAr says “When the likes of nappinnaip pirAtti, sIthAp pirAtti who is the divine daughter of SrI janakarAja are your most dear lovers, my existence has become everything for you such that you manifest the divine love you have for them, towards me”. Alternatively – same as nanjIyar‘s introduction.

pAsuram

kOvai vAyAL poruttu ERRin eruththam iRuththAy madhiL ilangaik
kOvai vIyach chilai kuniththAy kula nal yAnai marupposiththAy
pUvai vIyA nIr thUvip pOdhAl vaNangEnElum nin
pUvai vIyAm mEnikkup pUsum sAndhu en nenjamE

Listen

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

kOvai – reddish like a kOvai fruit (a type of reddish force)
vAyAL poruttu – for nappinnai who has lips
ERRin – bulls’
eruththam – nape (the back of the neck)
iRuththAy – one who broke
madhiL – having forts
ilangai – for lankA
kOvai – rAvaNa who is the kO (ruler)
vIya – to finish
silai – bow
kuniththAy – one who drew
kulam – having high birth (best breed)
nal – having best abilities
yAnai – kuvalayApIda’s
maruppu – tusk
osiththAy – Oh one who (effortlessly) broke!

(in this manner, you who eliminated the hurdles of nappinnai, sIthA, girls of mathurA)
pUvai – flowers
vIyA – inseparable from
nIr – water
thUvi – offering unto you in a disorderly manner (due to love)
pOdhu – at those times
vaNangEnElum – though I did not worship
nin – your
pUvai vIyAm – having the complexion of pUvaippU (a dark-blue coloured flower)
mEnikku – for the divine form
pUsum – qualified to apply
sAndhu – angarAga (scented cosmetic)
en nenjamE – let it be my heart!

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

Oh emperumAn who broke the nape of the bulls for nappinnai who has lips which are reddish like a kOvai fruit, who bent your bow to finish rAvaNa who is the kO (ruler) of lankA which has forts, who (effortlessly) broke the tusk of  kuvalayApIda which is having high birth and best abilities! though I did not worship you (in this manner, you who eliminated the hurdles of nappinnai, sIthA, girls of mathurA) at those times offering flowers, which are inseparable from water, unto you in a disorderly manner (due to love), let my heart be the angarAga (scented cosmetic) which is qualified to be applied on your divine form, which is having the complexion of pUvaippU.

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

  • kOvai vAyAL poruttu – Highlighting the beauty of nappinnai’s lips which made emperumAn go up against the fierce bulls disregarding his own safety. They decorated her and showcased her saying “the one who wins over the bulls can marry her”; krishNa went up against the bulls thinking “Why shouldn’t I fight the bulls, if I can embrace her?”. nappinnai was upset seeing nambi mUththa pirAn (balarAma) first stepping up thinking “what if he controls the bulls?”; but as krishNa pushes away balarAma and takes charge, out of great joy, she smiles; the reddish lips appeared at that time. Being captivated by that sight, he made himself her’s.
  • ERRin eruththam iRuththAy – broke the nape of the bull; eruththam – pidar – high nape; it is the cause for the bull’s pride. He broke that pride. A real brave fighter would go weaponless against an enemy who has weapon in his hand and snatch that – this is what krishNa did; the bulls have top weapons (on their upper body). When perumAL (SrI rAma) started chasing the mAyAmrugam (the mysterious deer), iLaiya perumAL (lakshmaNa) understood the situation and warned him about it saying “there is something mysterious; it is a rAkshasa in the form of a deer”; I too should have gone to krishNa when he was getting ready to fight the bulls and should have warned him that they are possessed by some demoniac force; but I did not do that – says AzhwAr.
  • madhiL ilangai – rAvaNa opposed chakravarathi thirumagan (SrI rAma) thinking “I have this great town and the fort surrounding it”. Leaving perumAL who is the sarvarakshaka (protector of all), he considered this fort as protection; this is the only thing one can do to protect oneself [i.e., considering emperumAn as protector].
  • ilangaik kOvai vIya – SrI rAmAyaNam sundhara kANdam 1.39 “lankAm rAvaNa pAlithAm” (to lankA which is ruled by rAvaNa). The town is so well protected that no one can easily enter there. On top of that, the ruler’s strength is also great. To finish rAvaNa who pridefully thinks “I have this well protected lankA”.
  • silai kuniththAy – Just like rAkshasas only know mAyAprayOgam (covert attacks), you [referring to emperumAn] only know honest way of fighting. Like SrI vibhIshaNAzhwAn who advised you “rAkshasas only know to attack covertly as you only know to attack directly”, I could not inform you about such aspects.
  • kula nal yAnai maruppu osiththAy – Oh one who effortlessly broke the tusk of the elephant which is best right from birth to its nature. At that time I could not stand along with the girls of mathurA and say as in SrIvishNu purANam “… na samam yudhdhamithyAhu:… ” (this is not a fair battle between SrI rAma who is positioned on the ground and the rAkshasas who are positioned in their chariots).
  • pUvai vIyA nIr thUvi – Explained as placing the flowers at his divine feet and sprinkling water; also explained as flower which is [fresh] with water – placing that at his divine feet.
  • pOdhu – Though I did not worship him at those times with flowers and water; though I did not pamper him to eliminate his fatigue at those times when he won over the bulls and so on.
  • nin pUvi vIyA mEnikku – The divine body/form of yours which can only be pampered with [soft] flowers; alternatively – the divine body/form that has the complexion of pUvaippU (dark-coloured flower). vI is a synonymous noun for pU (flower). For his body which is as tender as a flower.
  • mEnikkup pUsum sAndhu – As said in SrIvishNu purANam kANdam 5 “AvayOrgAthra sadhruSam” (matching the body), when nambi mUththa pirAn (balarAma) and he (krishNa) entered SrI mathurA, they looked at kUni (the hunched-back lady) and told her “can you apply sandalwood paste on my elder brother and me, which is suitable for us?”, she first gave very inferior quality sandalwood paste; “sugandhamEthath” – he said “this may be suitable for you”; she then presented little better quality paste; “rAjArham” – he said “this may be suitable for kamsa”; she then presented even better quality paste; “ruchiram” – he said “this can be applied on us”. Hearing his merciful words, kUni wondered “How is that these young cowherd boys who are engaged with butter, know about the different qualities of sandalwood pastes?” and smiled due to that;  “ruchirAnEna” – he says “this is a beautiful face suitable to provide best quality sandalwood paste!”. Thus, krishNa says “Those who supply best quality sandalwood paste, should know about the bodies of the consumer of the same; thus you provide the suitable [best] sandalwood paste for my elder brother and myself”. For such body which is applied with the best sandalwood paste, let my [AzhwAr‘s] heart be the sandalwood paste.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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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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ఆర్తి ప్రబంధం – 15

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ఎమ్పెరుమానార్ – తిరుకోష్టియూర్

ప్రస్తావన

తన ఈ దయనీయ స్థితికి శ్రీ రామానుజుల వంక వ్రేలు చూపానని మణవాళమాముమనులు అభిప్రాయపడెను. మరియు తనను ఈ అధిక కష్టాల నుండి కాపాడవలెనని శ్రీ రామానుజులను ప్రార్ధించెను. అప్పుడు మణవాళమామునులు కొంచెం నిదానించి  “ఇరామానుసన్ మిక్క పుణ్ణియనే (రామానుస నూఱ్ఱన్దాది 91)”  అను వాక్యమునందు పేర్కొన్న విధముగా శ్రీ రామానుజులు అన్ని కల్యాణ గుణములతో ఉన్నవారు. వారిని మా ఈ దయనీయ స్థితికి కారణమని చెప్పకుండ, మిక్కిలి ప్రేమ మరియు భక్తితో వారి పాద పద్మములను ఆశ్రయించినచో, వారు మనకు చేయవలసిన విషయమును ఎందులకు చెయ్యరు? ఆలోచించెను. తరువాత మణవాళమామునులు తనలో శ్రీ రామానుజుల పట్ల తనకు ఏమాత్రమైనను భక్తి మరియు అనురాగము ఉన్నదా అని అన్వేషించెను. తీవ్ర పరిశోధన తరువాత  మణవాళ మామునులు తనలో శ్రీ రామానుజులపై ఏవిధమైన ప్రేమ, భక్తి లేదని నిశ్చయించెను.

పాశురం 15

ఎమ్పెరుమానార్ తిరువడిగళే శరణమ్
ఎన్బదువే నావురైక్కుమ్ ఇత్తాల్ ఎన్?
అన్బవర్ పాల్ ఇప్పోదళవుమ్ యాన్ ఒన్ఱుమ్ కాణ్గిన్ఱిలేన్
ఎప్పోదు ఉన్డావదు ఇని?

ప్రతి పద్ధార్ధం

నావురైక్కుమ్ – ఏ విధమైన అనురాగము లేని, నా నాలుక
ఎన్బదువే – అతి ప్రఖ్యాతమైన వచనమును ఉచ్చరించుటకు
ఎమ్పెరుమానార్ తిరువడిగళే శరణమ్ – మా యజమానులైన శ్రీ రామానుజుల చరణ కమలములనే శరణు కోరుచున్నాను అని – శ్రీ రామానుజుల చరణములే శరణం
ఇత్తాల్ ఎన్? – అని (ఏ భక్తి శ్రధ్దా లేకుండ) చెప్పుట వలన ఏ ప్రయోజనము ఉన్నది ?
యాన్ ఒన్ఱుమ్ కాణ్గిన్ఱిలేన్ – నేను అట్టి విషయమును గుర్తించలేకుండెను
అన్బు – భక్తి, అనురాగము
అవర్ పాల్ – వారి పట్ల
ఇప్పోదళవుమ్ – ఇప్పటి వరకు
ఎప్పోదు ఉన్డావదు ఇని? – ఇప్పుడు కాకుండెను, ఇంకెప్పుడు వికసించును

సామాన్య అర్ధం

మణవాళమాముమనులు తాను నిరంతరం దివ్య మంత్రమైన ” ఎమ్పెరుమానార్ తిరువడిగళే శరణమ్” (శ్రీ రామానుజుల చరణములే శరణం) ను ఏ విధమైన ఫలితము లేకుండ జపించుచున్నానని చెప్పెను. వాటి అర్థమును పూర్తిగా గ్రహించక ఇంత వరకు ఆ దివ్య మంత్రమును చెప్పుచున్నను. ఏదొ చెప్పమని ఆఙ్ఞాపించిన నిమిత్తం మేము చెప్పాము, కాని అట్లు చేయుటచే ఏ ప్రయోజనము లేదని మామునులు అభిప్రాయపడెను.అనంతరం తన హృదయాంతరమున ఎక్కడైనను శ్రీ రామానుజులపై భక్తి, ప్రేమ దాగి ఉండెనా అని మణవాళమామునులు అన్వేషించెను . కాని వారి సంత్రాసమునకు అట్టి భక్తి, ప్రేమల యొక్క జాడ కూడ కానలేకపోయెను.

వివరణ

“ఎమ్పెరుమానార్ తిరువడిగళే శరణమ్ (శ్రీ రామానుజుల చరణములే శరణము)” అను వాక్యమే పిళ్ళై కొల్లికావల్ దాసర్లకు జీవనాధారం. ఇదే వాక్యము సోమాసియాణ్డాన్ కు అనంతమైన ఆనందమును అనుభవించుటకు ప్రతికూలముగా ఉండెను. మణవాళ మామునులు  ఈ పై చెప్పినవారికి ప్రాణాధికముగా ఉన్న ఆ వాక్యమును తానును జపించి అలసిపోయెనని భావించెను. కాని ఆ వాక్యము యొక్క తాత్పర్యమును పూర్తిగా అర్థం చేసుకోకుండ, జపించవలెనను నిమిత్తమున మాత్రమే జపించెనని మణవాళమామునులు చెప్పెను. వారు శ్రీ రామానుజుల యెడల ఏ విధమైన భక్తి, ప్రేమానురాగములు లేకుండ, ఆ వాక్యమును మరల మరల జపించెను. మణవాళ మామునులు “సార్న్దదెన్ సిన్దైయున్ తాళిణైక్కీళ్ అన్బుతాన్ మిగవుమ్ కూర్న్దదు (ఇరామానుస నూఱ్ఱన్దాది 71)” అను ప్రబంధ వాక్యమునకు అనుగుణముగా తన హృదయాంతరమున ఎక్కడైనను శ్రీ రామానుజుల పై భక్తి, ప్రేమ భావము ఉండెనెమో అని అన్వేషించెను. కాని అట్టి స్వచ్ఛమైన భక్తి యొక్క జాడ వారి హృదయమున ఎక్కడ వారి జీవిత అంతిమదినములలో కూడ లేనందు వలన వారికి  పెద్ద అసంతృప్తి మాత్రమే మిగిలెను. మణవాళ మామునులు, ” ఇంకనూ ఆ అనురాగము వికసించనిచో, ఎప్పుడు వికసించును? ఎప్పుడైనను ఆ భక్తి భావము వచ్చు సాధ్యము ఉన్నదా?” అని తన మదిలో తలచుచుండెను. ఆ వాక్యమును భక్తి భావము లేకుండ తలచుటచే ఏ ప్రయోజనము లేదని నిశ్చయించెను. ఈ సందర్భమున  మణవాళమామునులు రెండవ పాశురమున “రామానుసాయ నమ” అను వాక్యమును ఉపయోగించెను అని మనం  గుర్తుంచుకోవలెను. ఈ పాశురమున “ఎమ్పెరుమానార్ తిరువడిగళే శరణమ్” అని పలికెను. ఇది ద్వయమహామంత్రము వలే , శ్రీ రామానుజనామమును ఉపయోగించెను. “ఎమ్పెరుమానార్ తిరువడిగళే శరణమ్” అను వాక్యము ద్వయమున ఉన్న మొదటి భాగమును, మరో వాక్యము “రామానుసాయ నమ” ను రెండవ భాగమునకు సమానముగా చెప్పవచ్చును.

అడియేన్ వైష్ణవి రామానుజ దాసి

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sthOthra rathnam – 37

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Introduction

In the next two SlOkams (this and the next one), ALavandhAr is enjoying emperumAn‘s togetherness with pirAtti (SrI mahAlakshmi). In this first SlOkam, ALavandhAr mercifully explains her greatness and ISvara‘s great love towards her.

chakartha yasyA bhavanam bhujAntharam
thava priyam dhAma yadhIyajanmabhU: |
jagathsamastham yadhapAngasamSrayam
yadharthamambhOdhiramanthyabandhi cha ||

Word by word meaning

thava – your
bhujAntharam – divine chest
yasyA – for which pirAtti
bhavanam chakartha – you mercifully made as residence
yadhIya janmabhU: – the divine milk ocean which is the birth place of pirAtti
thava – for you
priyam dhAma – became a dear abode
samastham jagath – all of the world
yath apAnga samSrayam – depends on whose gentle glance
yadhartham – for whom
ambhOdhi – the ocean
amanthi abandhi – was churned and had a bridge built on

Simple Translation

[Oh emperumAn!] for which pirAtti, you made your divine chest as her residence, the divine milk ocean which is the birth place of pirAtti which became a dear abode for you, on whose [pirAtti’s] gentle glance, all of the world is dependent upon, for whom the ocean was churned and had a bridge built on …

vyAkyAnam (Commentary)

  • thava bhujAntharam yasyA bhavanam chakartha – You mercifully made your divine chest which is said in SrIvishNu purANam 1.9.122 “sarvayagyamayam vapu:” (the divine form which is fully made of yagya (fire sacrifice)), as the divine private quarters of pirAtti. The word “yasyA:” is used, due to the well-established nature of this through sacred texts. SrIvishNu purANam 1.9.122 “… sarvayagyamayam vapu: adhyAsthE …” (Oh dhEvi! In the divine body of emperumAn which is made of yagya, who is holding the mace, is the God of Gods, who is meditated upon by yOgis, who else is residing other than you?). SrIvishNu purANam 1.91.5 “paSyathAm sarvadhEvAnAm yayau vakshasthalam harE:” (When all the dhEvathAs were looking, SrIdhEvi reached the divine chest of hari [during the churning of ocean]), thiruppallANdu 2nin valamArbinil vAzhginRa mangai” (the divine lady who resides in the right side of your chest), thiruvAimozhi 10.6.9 “thigazhginRa thirumArbil thirumangai thannOdum thigazhginRa thirumAlAr” (the shining SrIman nArAyaNan along with the divine lady in his shining divine chest), thiruvAimozhi 7.2.9 “en thirumagaL sEr mArban” (My lord who has SrI mahAlakshmi in his chest), thiruvAimozhi 4.4.2 “maiyakaNNAL malar mEl uRaivAL uRai mArban” (emperumAn who chest is the residence of the dark-eyed SrI mahAlakshmi who had the lotus flower as her residence before), thiruvAimozhi 6.10.10 “alarmEl mangai uRai mArbA” (Oh one who has the chest which is the residence of SrI mahAlakshmi who resides on a lotus flower), thiruvAimozhi 10.10.2 “mArvaththu mAlai” (pirAtti who is like a garland on your chest), thiruvAimozhi 9.4.1 “seyyAL thirumArbinil sEr thirumAl” (the reddish one who is united with the divine chest of SrIman nArAyaNan).
  • thava priyam dhAma yadhIyajanmabhU: – The divine birth place of such pirAtti, which became the dear abode of your highness who is as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (the master of the nithyasUris who are free from any delusion, ignorance etc). SrIvishNu purANam 1.9.141 “… SrI:pUrvamudhadhE puna: … dhEva dhAnava yathnEna prasUdhA’mruthamanthanE” (First SrIdhEvi was born as the daughter of kyAthi and bhrugu maharishi; again, during the churning of the ocean, she appeared by the efforts of dhEvas and asuras). SrI rAmAyaNam ayOdhyA kANdam 30.42 “nEdhAnIm thvadhruthE sIthE svargO’pi mama rOchathE” (Oh sIthA! in your absence, even svarga (heaven) will not give pleasure to me).
  • jagath samastham yadhapAnga samSrayam – As said in thaiththirIya samhithA 4.4.12 “asyESAnA jagathO vishNupathnI” (goddess of all, divine consort of vishNu), SrI sUktham 9 “ISvarIm sarvabhUthAnAm” (the goddess of all creatures) and SrIvishNu purANam 1.9.126 “thvam mAthA sarvalOkAnAm” (you are the mother of all worlds), both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm) are existing by her gentle glance.
  • yadhartham ambhOdhiramanthi – He mercifully churned the ocean to attain her as said in periya thirumozhi 6.1.2 “viNNavar amudhuNa amudhil varum peNNamudhuNda emperumAn” (While the dhEvathAs were consuming the nectar, emperumAn accepted the essence of that nectar, which is SrI mahAlakshmi).
  • abandhi cha – He built the bridge across the ocean, unable to bear the separation of her. SrI rAmAyaNam yudhdha kANdam 126.12 “Esha sEthur mayA badhdhas sAgarE salilArNavE | thava hEthOr viSAlAkshi! naLasEthus sudhushkara: ||” (Oh wide eyed sIthA! In this ocean filled with water, this bridge named naLasEthu which is difficult to build, was built by me for you).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.3 – kOvai vAyAL

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

(kOvai vAyAL) AzhwAr speaks about emperumAn’s praNayithva (being a lover)  as a result of the pleasure acquired by such praNaithva of emperumAn who united with the distressed AzhwAr to remove his distress.

Highlights from nanjIyar‘s introduction

See piLLAn‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In third decad – emperumAn unites with AzhwAr to fulfil AzhwAr’s desires and looks at AzhwAr’s distinguished love towards him and feels same love towards him; meditating upon this, AzhwAr enjoys the following aspects:

  1. emperumAn’s ability to remove the hurdles that stop the goal from attained
  2. his relationship [with all] that makes him to be the rakshaka (protector)
  3. his nArAyaNathva [being nArAyaNa – the abode of all and the in-dwelling super soul of all] due to his being the antharyAmi of all
  4. his ability to remove anukUla Sathru (favourable enemies)
  5. his being with qualities such as sauSeelam etc
  6. having the tools/equipments to protect
  7. his nature of making others his exclusive servitors
  8. his omnipresence
  9. his supreme radiance
  10. incomprehensible greatness

AzhwAr becomes fully satisfied meditating upon sarvESvara‘s praNayithva which made him [emperumAn] greatly enjoy AzhwAr’s self and belongings, as he would enjoy garland, sandalwood paste etc [when some one enjoys such garland, sandalwood paste etc, those objects don’t have any enjoyment and only the person who wears them have exclusive enjoyment].

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

emperumAn having acquired AzhwAr who longs to enjoy emperumAn’s forms at all places and at all times at once, he reveals same attachment towards AzhwAr as a praNayi (lover) would; seeing that, AzhwAr feels fully accomplished. This decad is sarvESvara’s bAlanAy [i.e., whatever emotions AzhwAr manifested towards emperumAn in the previous decad, emperumAn in turn reciprocates the same towards AzhwAr in this decad]. This decad is explained in three different ways by our elders;

  • embAr mercifully explains – as a mother who would show a coconut to pacify a child who cries for the moon, emperumAn manifests qualities that are different from what AzhwAr desired, and AzhwAr enjoys them.
  • thirumalai nambi explains – when one person asks another person for something, and when the other person agrees to give that, the person who asked will forget the previous miseries and feel joyful as if he already got that; [Examples] when SrI rAma leaves for the forest, SrI kausalyA tells “Since you are my only son, I cannot bear your separation; let me also accompany you” and SrI rAma replied to her looking at her face “Oh dear mother! whatever you say is against your virtues [of having to serve your husband]”; at this moment, SrI kausalyA becomes distracted with SrI rAma’s beautiful face and she performs mangaLASAsanam [wishing well] and retracts her desire; When krishNa said in SrI bhagavath gIthA 18.66 “mA sucha:” (do not worry), arjuna sustained himself as said in SrI bhagavath gIthA 18.73 “sthithOsmi gatha sandhEha:” (I am well situated and my doubts are cleared).
  • bhattar mercifully explains – As AzhwAr desired to enjoy emperumAn‘s aspects of kAla thrayam (past, present and future), to pacify AzhwAr, since emperumAn is known as kAlachakkaraththAn (controller of the time wheel), he removed the time limitations/restrictions for AzhwAr and let AzhwAr enjoy everything in a single stream without any break as in the present time and AzhwAr enjoys that”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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