Monthly Archives: January 2017

thiruvAimozhi – 4.3 – Audio

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thiruvAimozhi –> thiruvAimozhi 4th centum

Previous decad

Meanings

krishna-7-bulls-azhwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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sthOthra rathnam – 36

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vishnu-art

Introduction

ALavandhAr enjoys the combination of emperumAn‘s ornaments and weapons.

spurathkrItAngadhahArakaNtikA
maNIndhrakAnchIguNanUprAdhibhi: |
rathAngaSankAsigadhAdhanurvarair
lasaththuLasyA vanamAlayOjjvalam ||

Word by word meaning

spurath krIta angadha hAra kaNtikA maNIndhra kAnchIguNa nUpura Adhibhi: – with the ornaments such as shining crown, shoulder rings, necklace, divine neck chain,  SrI kausthubha jewel, divine waist string, divine anklets etc
rathAnga Sanka asi gadhA dhanurvarai: – with weapons such as chakram (disc), conch, nAndhaka sword, kaumOdhakI mace, SArnga bow
lasath thuLasyA – having radiant thiruththuzhAy (thuLasi) (which shines due to coming in contact with you)
vanamAlayA – vanamAlA garland
ujjvalam – shining

Simple Translation

emperumAn who is shining with the ornaments such as shining crown, shoulder rings, necklace, divine neck chain,  SrI kausthubha jewel, divine waist string, divine anklets etc., and weapons such as chakram (disc), conch, nAndhaka sword, kaumOdhakI mace, SArnga bow and radiant thiruththuzhAy (thuLasi) (which shines due to coming in contact with you) and vanamAlA garland.

vyAkyAnam (Commentary)

  • spurath krIta –  Matching his supremacy over the ubhaya vibhUthi (two realms – spiritual and materila), the divine crown which shines on his divine head. It is said in periyAzhwAr thirumozhi 4.1.1 “kadhirAyiram kalandheriththAl oththa nIL mudi” (tall crown which shines as a thousand suns are burning together).
  • angadha – The shoulder rings which are shining on the shoulders which are the refuge for all.
  • hAra – The shining necklace as said in periya thirumozhi 8.1.3 “ponnin mA maNi Araththilangum Al” (in the beautiful divine chest, the golden necklace with the best precious stones is shining) and mUnRAm thiruvanthAdhi 55 “periya varai mArbil pEr Aram” (in the vast mountain like chest, a big necklace).
  • kaNtikA – a shining pearl chain which is tightly worn around the divine neck.
  • maNIndhra – the divine kausthuba jewel which is even always desired by emperumAn himself.
  • kAnchIguNa – the shining waist string which is seen on his waistline.
  • nUpura – the divine anklets which are shining on being in contact with his divine feet.
  • Adhi – By this [and so on], it is said that his ornaments are countless as said in thiruvAimozhi 2.5.6pala palavE AbaraNam” (His ornaments are many many) and in SaraNAgathi gadhyam chUrNikai 5aparimitha dhivya bhUshaNa” (countless divine ornaments).
  • rathAnga … – ALavandhAr is enjoying the combination of the weapons which are beautifully shining along with the ornaments, which make one wonder if they too are ornaments.
  • lasaththuLasyA vanamAlayOjjvalam – You who is shining with vanamAlA (garland) made of thuLasi, which stretch down to your divine feet, and is said in thiruvAimozhi 7.8.10 “allith thuzhAy alangal” (emperumAn whose chest is decorated with flower and thuLasi garland). It is explained here that the ornaments shine due to coming in contact with emperumAn and emperumAn shine due to wearing those ornaments. paushkara samhithA “sragvasthrAbharaNair yuktham svAurUpairanUpamai: | chinmayai: svaprakASaiScha anyOnyaruchiranjakai: ||” (parabrahmam is the one who is present with garlands, garments and ornaments that are matching [with him], incomparable, filled with knowledge, beautiful (due to the togetherness with other such ornaments etc).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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ఆర్తి ప్రబంధం – 14

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శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రబంధం

<< ఆర్తి ప్రబంధం – 13

periyaperumAL-udayavar

ఈ పాశురము 12వ పాశురమునకు అనుబంధమైనది. మునుపటి పాశురము (13వ పాశురము) కొంచెము క్రమము తప్పినది (ప్రాసంగికం). 12వ పాశురమున శ్రీ రామానుజులు మణవాళమామునులను ” ఓ! మణవాళమామునీ, మీరు మా చరణములందు మీ ఆచార్యులు ఆఙ్ఞాపించినందువలన ఆశ్రయించిరి అని తెలిపిరి. మీ ఆచార్యుల ఆజ్ఞ మేరకు మమ్ము ఆశ్రయించుటయే ముక్తిని ప్రసాదించును అని మీరు చెప్పుచ్చున్నారు. కాని మీ యొక్క సందర్భమున ఇదియే చాలునా? మీరు మమ్ము శరణు కోరుట తప్ప ఇంకే అర్హతా అవసరములేదా?” అని ప్రశ్నించిరి. ఇదియే శ్రీ రామానుజుల మదిన ఉన్న చింతన అని మామునులు ఊహించెను. ఆ ప్రశ్నకు మణవాళ మామునులు ఈ పాశురమున సమాధానము చెప్పెను. మణవాళ మామునులు ” ఓ! శ్రీ రామానుజా! ఒకరికి ముక్తి పొందుటకు కావలసిన ఆని గుణములు ఉన్నచో వారు మీ చరణములను ఎందులకు ఆశ్రయించెదరు? మీరు ఎట్టి అర్హతా లేని వారిని కూడ ఆదరించువారు. కావున మా వంటి శరణార్ధులందరిని మీరు మాత్రమే రక్షించగలరు. మీరు లేనిచో మాకు ఇంకే దిక్కు లేదు” అని చెప్పిరి.

పాశురం 14

అదిగారమున్డేల్ అరన్గర్ ఇరన్గారో
అదిగారమ్ ఇల్లాదార్క్కన్ఱో – ఎతిరాస
నీ ఇరన్గ వేన్డువదు నీయుమ్ అదిగారిగళుక్కే
ఇరన్గిల్ ఎన్ సెయ్వోమ్ యామ్

ప్రతిపదార్దమ్

అదిగారమున్డేల్ – సమస్తఙ్ఞానములు మరియు వాటిని ఆచరించుటకు అర్హులైన వారు
అరన్గర్ – పెరియ పెరుమాళ్ (శ్రీ రంగనాధులు)
ఇరన్గారో – దిగివచ్చి, ఆదుకొనరా?
ఎతిరాస – కాని ఓ! ఎతిరాస, మీరు
అదిగారమ్ ఇల్లాదార్క్కన్ఱో – దిగివచ్చి పైచెప్పబడిన ఏ విధమైన అర్హతాలేని వారిని ఆదుకొందురు. ఇది నిజము కదా?
నీ ఇరన్గ వేన్డువదు – మేము మిమ్ము దిగివచ్చి అట్టి వారిని (నన్ను కూడా) రక్షించమని ప్రార్ధిస్తున్నాము
నీయుమ్ అదిగారిగళుక్కే ఇరన్గిల్ – ఆశ్రయించువారికి ఏకైక ఆశ్రయమైన మీరు కూడ, అర్హులైన వారిని మాత్రమే ఆదరించుట మొదలు పెట్టినచో
ఎన్ సెయ్వోమ్ యామ్ – మేము ఇంకేమి చేసెదము ?

సామాన్య అర్ధం

ఈ పాశురమున మణవాళ మామునులు, శ్రీ రామానుజులతో తమకు వారి (శ్రీ రామానుజుల) చరణకమలముల తప్ప ఆశ్రయించుటకు వేరు దిక్కు లేదని చెప్పెను. ఆశ్రయము లేని వారిని శ్రీ రామానుజులు మాత్రమే రక్షించగలరు. తమను ఆశ్రయించువారికి ఏ అర్హత ఉన్నదని శ్రీ రామానుజులు చూచుట లేదు. పెరియ పెరుమాళ్ళే(శ్రీ రంగనాధులే) ఆశ్రయించువారి యెడల ఙ్ఞానమును మరియు దానికి సహసంబంధియగు ఆచారమును (అనుష్టానమును) అర్హతగా చూసెదరు. ఒకవేళ శ్రీ రామానుజులే అర్హత చూచుట మొదలు పెట్టినచో, ఇక తనకు మరియు ఇతరులకు ఆశ్రయించుటకు ఎక్కడా గతి లేదని మణవాళ మామునులు చెప్పి ముగించిరి.

వివరణ

మణవాళ మామునులు, శ్రీ రామానుజులతో ” ఓ! శ్రీ రామానుజా! పెరియ పెరుమాళ్లను(శ్రీ రంగనాధులను) చూడుము! వారు నమ్మాళ్వార్ వంటి వారిని “పుణ్ణాన్తుళామె పొరునీర్త్ తిరువరన్గా అరుళాయ్ (తిరువిరుత్తమ్ 28)” అను వారి ప్రార్ధనచే అనుగ్రహించెను. నమ్మాళ్వార్లు, పెరియ పెరుమాళ్ యొక్క అనుగ్రహముచే ముక్తి పొందిన తరువాత “అరుళ్ సూడి ఉయ్న్దవన్ (తిరువాయ్ మొళి 7.2.11)” అని కొనియాడెను. పెరియపెరుమాళ్ అర్హులైన వారిని మాత్రమే అనుగ్రహించెదరు. కాని మా వంటి చూడుము. మాకు అట్టి అర్హతలు ఏవీ లేవు. ఓ! యతిరాజా! ఎట్టి అర్హతలేని మా వంటివారిని మీరే అనుగ్రహించవలెను. మీరొక్కరే ఏ దిక్కు లేని ఎనలేని జీవాత్మలకు ఒకే ఆశ్రయము. అట్టి మీరు కూడ శరణార్ధుల యెడల అర్హతను చూచుట మొదలుపెట్టి, అవి ఉన్నవారినే ఆదరించినచో, మావంటి వారు ఏ గుణము చూపి మీ కృపకు పాత్రులైయ్యెదము? కావున మేము ఎప్పటికి ముక్తులము కాలేము.

మూలము : http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-14/

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rAmAnusa nURRanthAdhi – 63

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Full Series

<< previous (irundhEn iru vinaip pAsam kazhaRRi)

Introduction (given by maNavALa mAmunigaL)

amudhanAr talked about how unwanted ones got removed – in the previous pAsuram;

The agreeable one, which is service wished for in your divine feet – you yourself please enable my love towards that, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr divined that he surrendered at the divine feet of the noble ones who would not (be able to) do any help to those who do not have the mind to surrender to emperumAnAr; and that due to that surrender he got the ties to his karmas removed, and lived without getting affected by the harshness of samsAram, and thus celebrated the glory of emperumAnAr whose effect extended up to the devotees of his devotees;

In this pAsuram – he longs to get love towards such divine feet ; ‘Oh emperumAnAr! who incarnated for the ones who are not based on vEdhas to be defeated, and who searched for in the whole earth and took to war against them, and kept looking for them, and drove away those whose philosophies do not accept vEdhas, and so having such highly developed intellect! Please give me at most love towards your divine feet’, thus so he directly requests emperumAnAr.

pidiyaith thodarum kaLiRenna yAn un piRangiya seer
adiyaith thodarumpadi nalga vENdum – aru samayach
chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu ip
padiyaith thodarum irAmAnusA mikka paNdithanE                            63

Listen

Word by word meaning (given by maNavALa mAmunigaL)

aRu samayam  – the parts of six philosophies that did not accept vEdhas
chediyaith – and are spread like dense shrubs around plants
thodarum – (those who ) follow (such philosophies) obediently
maruL seRindhOr – such knowledge being flawed – having such flawed mind
sidhaindhu – to be lost
Oda – and run away scared
vandhu – (emperumAnAr) came, and
as said in ‘avar pin padarum guNan’ (having nature of following such (people and winning them),
ippadiyai – for taking in and accepting the people in this earth
thodarum – emperumAnAr looks for opportunity and goes after them, doing acts after understanding the nature of them,
mikka paNdithan – having gotten unbounded knowledge (and got his goal fulfilled),
irAmAnusA – Oh udaiyavar!
kaLiRenna – like a male elephant
pidiyai thodarum – which follows a female elephant at all times due to love towards it
and which cannot be stopped by anything,
nalga vENdum – please grace such that
yAn – I too
thodarum padi – get the inherent nature to follow
un – your highness’s
piRangiya – rich
adiyai – divine feet
seer – having qualities of elegance, tenderness, etc.,

kaLiRenna – means, being such that could be said as a male elephant.  In the whole phrase, the emphasis is on prayer to emperumAnAr that amudhanAr be in love with emperumAnAr like how male elephant goes behind with full focus towards female elephant.

What if it is recited as ‘kaLiRanna’ ? – Then the emphasis would be on the female elephant that is amudhanAr; then prayer for getting the love would be of lower emphasis.  So it is correct to keep it as ‘kaLiRenna’ only, where emphasis is in neither of the two elephants but on the prayer. That is the intent of amudhanAr.

piRangiya glorious/bright.  Also, piRangiya seer adi  implies very beautiful divine feet; in that case piRangiya – very, and seerbeauty.

sedi – shrubs;  maruL seRindhu – is the gathering (storm) of diminishing of knowledge;

When saying adiyaith thodarum padi, the word padi  – means true nature;

nalgu – give;

Also as, please (nalgu ->) make me follow your divine feet.

vyAkyAnam

aRu samayach chediyai  – Surrounded like with dense shrubs that are the six philosophies outside of vEdhas; Or, by aRuthe troubles that these philosophies give when starting to practice them; and,  when using them as means, it includes sorrows like offering a goat cut, giving own head cut, doing thapas in the middle of five fires in the forest having rough terrain of stones and thorns, wearing ashes, defecation, etc.,

and in the case of reaching destiny, they say we would become like a stone, and such sorrows;

since these are spread in that way, they are philosophies that are tied together with such sadness;

thodarum maruL seRindhOr  – those who have gotten into the depths of such dangerous philosophies which are poisonous even to look at; as said in ‘bahuSAkhA: ananthAScha bhudhdhaya: avyavasAyinAm [SrI bhagavath gIthA] (best way is to search for the true vision of AthmA (Athma sAkshAthkAram), rest of the efforts are insignificant/lowly), they are being wavering in their stands, and they follow such philosophies – having such badly affected minds;

sidhaindhu Oda – Like how animals would run away upon seeing a lion, emperumAnAr is such that those of other philosophies run away in fear with shattered hearts, upon seeing him;

vandhu ippadiyaith thodarum –  he by himself came from paramapadham all the way down here, and in this earth he goes after and wage with armies against those philosophies;  padi -> earth;

Or, as said in ‘avar pin padarum guNan’, for taking in the people of this world, and so goes after them looking for the right time;

irAmAnusA!  – Oh (such) emperumAnAr!

mikka paNdithanE – Wow how great is the richness of your knowledge! – amudhanAr is joyful at that greatness, and calling him here.

From kALahasthi, saivaites came up to thirumalai and started to promote their very bad philosophy; at that time emperumAnAr went and won them, and they ran away defeated; near thirunArAyaNapuram, the jains had debated with him and went away defeated; after that as part of his victory trip he went seeking those of other philosophies from south to the himAchal mountain and so traveled to all parts of the world and by his scholarship won in sarasvathee peetam the ones who gave wrong meanings to vEdhas – these are all well known about emperumAnAr.

alavandharALavandhAr who wished for all kinds of relationships towards nammAzhvAr

By amudhanAr’s calling of emperumAnAr – it seems like he is calling ‘emperumAnArE!’ to say that he has some something to request of emperumAnAr.

What is the request?  amudhanAr specifies that below.

pidiyaith thodarum kaLiRenna yAn  – due to immense love towards female elephant, the male elephant goes behind it, unstoppable by any distraction; like that male elephant, I had been going behind the material pleasures all these days; such lowly me.

Or, as said in ‘yA preethir avivEkAnAm vishayEshvanapAyinee | thavamanusmarathassAmE vishayAn nApasarppathu’ (prahlAdhan praying – towards whatever one should not have attraction towards, I was having attraction; please make me to be attracted towards you with such level of love) – it can be understood also as amudhanAr asking – please make me having such level of love towards you;

Saying ‘pidiyaith thodarum kaLiRenna’ is – like I could be said as a male elephant;

pidi – female elephant;

kaLiRu – male elephant;

padi – nature / behavior.

nalga vENdum – please grant me;

all these days I who had been roaming around like that, now,

nalga vENdum – please grant me

thodarum padi – the dawn of love and the nature of being always with you in love towards ..

un piRangiya seer adiyaith thodarum padi – .. the divine feet of yours, you who are having the purifying and other qualities that are driven and spread around the whole world;

please bless me to be like that (such elephant), (towards your divine feet).

If asked whether it is okay to say ‘pidiyaith thodarum kaLiRu’ – since ALavandhAr divines as ‘mAtha pithA yuvathaya:’ (nammAzhvAr is everything to me),  it is acceptable to say this.

After perumAL (SrI rAmar) went to forest, chakravarthi (dhaSarathan), thinking about kausalyA, ‘how much she would be suffering now’, he felt very bad about that, and thinking about how kausalyA took great care of him, said ‘yadhA yadhAhi kausalyA dhASaIvachcha sakheevacha bhAryAvath bhagineevachcha mAthruvachcha upathishttathE [SrI rAmAyaNam]’ (kausalya is every kind of relationship to me).  rishi also said similarly like this due to showing his love.

So it is acceptable for amudhanAr to say this.

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

By the word thodaRum’ (follows), even when the female elephant is not looking at the male, he follows with determination due to unwavering and determined love; amudhanAr is praying to emperumAnAr to give him unwavering and determined love towards emperumAnAr;

Male elephant got the love after seeing the beautiful female elephant; for me, please help me get such love after you show the great qualities of your divine body, and after you let me see that.  adi is adjective for the divine body.

mikka paNdithanE – paNdithan – learned; mikka -> of high level – having a sharp mind, that he made the other groups to debate among themselves by showing contradictions in each others’ arguments and got them to finish off each other in debates.

Finish the pAsuram saying, Oh emperumAnAr! please grant me following of your divine feet.

– – – – –

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sthOthra rathnam – 35

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Introduction

As said in thiruvAimozhi 7.7.8 “kOLizhaith thAmarai” (the lotus eyes which have their own lustre as the ornament [in this pAsuram, nammAzhwAr enjoys the part-by-part beauty of the divine face of emperumAn]), ALavandhAr is enjoying the combination of the part-by-part beauty of the divine face.

prabudhdhamugdhAmbujachArulOchanam
savibhramabhrUlathamujjvalAdharam |
Suchismitham kOmaLagaNdamunnasam
lalAtaparyanthavilambithAlakam ||

Word by word meaning

prabudhdha mugdha ambuja chAru lOchanam – One who is having blossomed and fresh lotus flower like eyes
savibhrama bhrUlatham – one who is having divine eyebrows which are curved and look like a creeper
ujjvala adharam – one who is having very radiant divine lips
Suchi smitham – one who is having pure smile
kOmaLa gaNdam – one who is having beautiful cheeks
unnasam – one who is having raised nose
lalAta paryantha vilambitha alakam – having divine hairs which lean upto his divine forehead

Simple Translation

One who is having blossomed and fresh lotus flower like eyes, divine eyebrows which are curved and look like a creeper, very radiant divine lips, pure smile, beautiful cheeks, raised nose, divine hairs which lean upto his divine forehead …

vyAkyAnam (Commentary)

  • prabudhdha – Being well-blossomed due to the togetherness with his devotees.
  • mugdha – In the starting stage of blossoming (very fresh) as said in thiruppAvai 22kingiNi vAych cheydha thAmaraip pUppOlE  … am kaN iraNdum koNdu” (like a lotus flower which is blossomed a little bit, like the opening of ‘kingiNi’ (metal ball with openings like a half-open flower, with a metal ball inside it to make noise when shaken) … with those two beautiful eyes). Also explaining the change in his face due to the great bliss as a result of being together with his devotees as said in thiruvAimozhi 9.10.9 “pEdhuRu mukam seydhu” (showcasing his attachment in his face).
  • ambuja chAru lOchanam – As the example is no match for the original [eyes], now, ALavandhAr is directly saying the eyes. SrIvishNu purANam 5.17.4 akrUra’s words “… thath puNdarIkanayanam vishNOr dhrakshAmyaham mukham ||” (The divine face which will remove the sins of those who think of it, that which is present as per the will of his devotees, that divine face of vishNu which has the lotus-eyes, I am going to see that).
  • savibhrama bhrUlatham – You who have curved eye-brows which reveal his full attachment towards his devotees as said in thiruvAimozhi 7.7.4 “manniya sIr madhanan karuppuch chilai kol” (Cupid who has eternal beauty). His bow is cited as an example for his eye-brows as in nAchchiyAr thirumozhi 14.7 “than kaich chArngam adhuvE pOl” ([his eye-brows] which resemble his bow, SArnga).
  • ujjvala adharam – You who has very beautiful lips as said in thiruvAimozhi 7.7.3 “vAliyadhOr kanikol” (is this a distinguished fruit?), thiruvAimozhi 7.7.3 “kOlam thiraL pavaLAk kozhum thuNdam kol” (Is it a piece of coral which has abundance of beauty etc) and thiruvAimozhi 7.7.3 “neela nedu mugil pOl thirumEni ammAn thoNdai vAy” (the mouth of emperumAn who is having dark-cloud like divine form).
  • Suchi smitham – Having divine smile as said in periyAzhwAr thirumozhi 1.5.9 “pavaLachchendhuvar vAyin idaik kOmaLa veLLimuLaippOl sila pallilaga” (in between the reddish lips, divine teeth which appear like silver coloured pearls) and thiruvAimozhi 7.7.5 “en Avi adum aNi muththam kol” (is it his divine teeth-line which kills me?).
  • kOmaLa gaNdam – You who is having a beautiful neck which attracts those who enjoy you.
  • unnasam – Having creeper like nose as said in thiruvAimozhi 7.7.2 “mAttuyar kaRpagaththin valliyO kozhundhO” (is the nose a shoot or creeper of kalpaka tree [near those eyes]?).
  • lalAta paryantha vilambithAlakam – Having divine curly hairs that lean down to the forehead as said in periyAzhwAr thirumozhi 1.5.5 “munna mugaththaNiyAr moy kuzhalgaL” (very beautiful dense curly hairs which fall on the forehead) and periyAzhwAr thirumozhi 3.6.9 “suruNdiruNda kuzhal thAzhndha mugaththAn” (one who is having a face where curly, dark divine hairs fall [in the forehead]). In the back, it is as said in “amsa vilambi” and in the front, it is “lalAta paryantham“.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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ఆర్తి ప్రబంధం – 13

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<<ఆర్తి ప్రబంధం – 12

Azhwars

ప్రస్తావన

ఇంతవరకు మణవాళమామునులు అభ్యర్ధించిన పలువిషయములను శ్రీ రామానుజులు ప్రసాదించిరి. శ్రీరామానుజుల సౌలభ్యముచే మామునుల కోరికలన్నీ నెరవేరెను. అట్టి వారి సౌలభ్యమునకు వశులైన మామునులు, ఈ పాశురమున రామానుజుల సౌందర్యమునకు ముగ్ధులై వారికి మంగళాశాసనము చేసిరి. వారు శ్రీ రామానుజులకు మాత్రమే మంగళాశాసనము చేయక, వారితొ సంబంధము ఉన్న అందరికీ మంగళాశాసనము చేసిరి.

పాశురం 13

ఎతిరాశన్ వాళి ఎతిరాశన్ వాళి
ఎతిరాశన్ వాళి ఎన్ఱేన్ఱేతిచ్ చదిరాగ
వాళ్వార్గళ్ తాళిణైక్కీళ్ వాళ్వార్గళ్ పెఱ్ఱిడువర్
ఆళ్వార్గళ్ తన్గళ్ అరుళ్

ప్రతి పద్ధార్ధం

వాళ్వార్గళ్ – ఎవరైతే జీవించెదరో
తాళిణైక్కీళ్ – వారి పాదపద్మములందే
వాళ్వార్గళ్ – ఎవరైతే జీవించెదరో
చదిరాగ – తెలివిగా
ఏతిచ్ – ఇలా మంగళము పాడి
ఎతిరాసన్ వాళి – “మంగళం ఎతిరాశునకు”
ఎతిరాసన్ వాళి – “మంగళం ఎతిరాశునకు”
ఎతిరాసన్ వాళి – “మంగళం ఎతిరాశునకు”
ఎన్ఱేన్ఱు – చాలా కాలముగా
పెఱ్ఱిడువర్ – పొందెదరు
అరుళ్ – అనుగ్రహము
ఆళ్వార్గళ్ తన్గళ్ – అందరు ఆళ్వార్లుల

సామాన్య అర్ధం

ఈ పాశురమున మణవాళ మామునులు కొందరు భాగవతులు ఆళ్వార్ల కృపాకటాక్షములను పొందెదరని వర్ణించిరి. వారందరూ శ్రీ రామానుజుల కీర్తిని ఎల్లప్పుడు ప్రశంసించి, “యతిరాజులు చిరకాలము వర్ధిల్లాలి” అని మంగళము పాడు గొప్ప భాగవతులను ఆశ్రయించిన వారగుదురు.

వివరణ

పెరియాళ్వార్ పలుపర్యాయములు శ్రీమన్నారాయణునికి తిరుపల్లాణ్డులో మంగళాశాసనము చేసెను. పెరియాళ్వార్ భగవంతునికి మంగళాశాసనము చేయగా, మణవాళమామునులు భాగవతులకు మంగళాశాసనము చేసెను.మణవాళమామునులు కొందరు భాగవతులు ” అడియేన్ సదిర్తేన్ ఇన్ఱే (కణ్ణినున్ చిఱుత్తామ్బు 5)” అను ప్రబంధమున చెప్పినట్లు ” చరమపర్వనిష్ఠ” యందు నిలబడెదరని గుర్తించెను. ” చరమపర్వనిష్ఠ” అనగా తమ ఆచార్యులే తమకన్నియూ అని తలచి ఉండుట. శ్రీ రామానుజుల శిష్యులు ఎల్లప్పుడు ” యతిరాజులు చిరకాలము వర్ధిల్లవలెను, యతిరాజుల కీర్తి వర్ధిల్లవలెను, యతిరాజులు చిరకాలము వర్ధిల్లవలెను” అని పాడుతూ ఉండిరి. వీరిని మొదటి వర్గం వారని తలచెదము. ఇంకొదరు ” యతిరాజులు చిరకాలము వర్ధిల్లవలెను, యతిరాజుల కీర్తి వర్ధిల్లవలెను, యతిరాజులు చిరకాలము వర్ధిల్లవలెను” అని పాడుచూ మొదట వారి చరణ కమలములనే ఆశ్రయించి ఎట్లు ఒక శిశువు తన తల్లి యొక్క నీడలోనే ఎప్పుడు సురక్షితముగా ఉండునో అట్లు ఉండిరి. ఈ రెండవ వర్గం వారు “నిన్ తాళిణైక్ కీళ్ వాళ్చ్చి (తిరువాయ్ మొళి 3.2.4)” అను వాక్యము గుర్తించి మొదటి వర్గంవారి చరణకమలముల నీడలో జీవింతురు. ఈ రెండవ వర్గం వారి యెడల చూపు కృపను గూర్చి ఈ పాశురము యొక్క రెండవ భాగమున వర్ణించియున్నారు. అళ్వార్లు పదిమంది అను లెక్క ఉన్నది. మధురకవులు మరియు ఆండాళ్ అమ్మవార్లను, నమ్మళ్వార్ల మరియు పెరియాళ్వార్ల తోనే చేర్చెదరు. ఈ ఆళ్వార్లు “మయఱ్వఱ మదినలమ్ అరుళప్పెఱ్ఱవర్గళ్ (తిరువాయ్ మొళి 1.1.1) అని కొనియాడబడువారు. అనగా వారందరు శ్రీమన్నారాయణుని నిష్కారణమైన కృపకు పాత్రులైన వారు. ఆ కృపచే వారిలో ఉన్న అఙ్ఞానము తొలగి పూర్తి ఙ్ఞానము మరియు శ్రీమన్నారాయణుని యెడల భక్తి అత్యంతముగా పెరిగెను. ఈ ఆళ్వార్లు వారి భక్తిని శ్రీమన్నారాయణునియందు మాత్రమే కాక వారి భక్తుల యందునూ “ఎల్లైయిల్ అడిమైత్ తిఱత్తినిల్ ఎన్ఱుమేవుమనత్తనరై” (పెరుమాళ్ తిరుమొళి 2.10) అను ప్రబంధమున చెప్పిన యట్లు చూపెను. పై చెప్పబడిన రెండవవర్గం వారికి పదిమంది ఆళ్వార్ల అనుగ్రహం పూర్తిగా ఉండును. ఈ అనుగ్రహం చేతనే వారు చరమపర్వనిష్ఠను దృఢముగా నమ్మియున్నారు, ఇంకను ఉండెదరు. ఇది మొదటి పాశురమున మణవాళమామునులు వీరు నిత్యసూరులచే (అయఱ్వరుమ్ అమరర్గళ్ (తిరువాయ్ మొళి 1.1.1)) గౌరవింపబడువారని వర్ణించి యుండుటను మనం ఉచితమని తలచెదము. ఈ పాశురమున మణవాళ మామునులు ఈ రెండవవర్గం వారు “మయఱ్వర మదినలమ్ అరుళ పెఱ్ఱవర్గళ్ (తిరువాయ్ మొళి 1.1.1) అని ప్రశంసింపబడు ఆళ్వార్లచే కొనియాడబడెదరని చెప్పుచున్నారు.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-13/

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आर्ति प्रबंधं – ७

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emperumanar_thiruvadi_to_a_dumb

उपक्षेप

मणवाळ मामुनि की कल्पना में पिछले पासुरम के अनुबंध में, श्री रामानुज उनसे प्रश्न करते हैं। मणवाळ मामुनि, पूर्व पासुरम में शीघ्र अपने शरीर की नाश कर, श्री रामानुज के चरण कमलों में स्वीकरित करने की प्रार्थना करते हैं। इसकी उत्तर देते हुए रामानुज प्रश्न करते हैं , “आपके अवगुणों पर विचार करने कि या आपको स्वीकार करने की मेरी योग्यता क्या है ? आपके बताये गए इन कार्यो  की आपको संज्ञाता नहीं थी ? स्वयं आपके शरीर नाश कर आप खुद यह अच्छाई नहीं कर सकते?” श्री रामानुज के इस प्रश्न की उत्तर ही मणवाळ मामुनि की यह पासुरम है। वे बताते हैं कि अगर एक शिशु खुद अपने कार्य कर सकता है, अपना पालन कर सकता है , तो अड़ियेन( मैं) आपका नित्य वत्स, भी अपने कार्य खुद कर सकता हूँ।  जैसे एक शिशु को अपने पालन की ज्ञान नहीं हैं , वैसे ही अड़ियेन को भी ज्ञान नहीं हैं।  मेरे माता के रूप में आपको को ही यह काम करना हैं।

पासुर ७

अन्नै कुड़िनीर अरुन्दि मुलयुण कुळवि
तन्नुडय नोयैत तविरालो ? – एन्ने
एनक्का एतिरासा एल्ला नी सैदाल
उनक्कु अदु ताळ्वो उरै

शब्दार्थ

अन्नै – अपने पुत्र के प्रति  माता की अद्वितीय वात्सल्य (दोष को गुण समझना )
कुड़िनीर अरुन्दि – इससे पहले लिए औषध  पर असर न हो इस प्रकार जल पीती है (अपने शिशु के बीमार पड़ने पर )
तविरालो? – क्या चिकित्सा नहीं करेगी
तन्नुडय मुलयुण कुळवि – अपने स्तनपान पीने वाली बच्चे की
नोयै – बीमारी को ?
एतिरासा – हे ! यतिराजा !
एनक्का – वात्सल्य गुण से चित्रित आप मेरे माता हैं
एल्ला नी सैदाल  – आपके विचार में मेरे रक्षण के हेतु किये जाने वाले कार्य अगर आप मेरे निमित्त करे
अदु – क्या वह
ताळ्वो – अधिक शोभा न देगी
उनक्कु – आपकी बढ़ती कान्ति को ?
उरै – कृपया स्पष्ट कीजिये
एन्ने – क्या आश्चर्य ! (कि आप जो सर्वज्ञ हैं, यह सन्देश मुझे दिए )

सरल अनुवाद

मणवाळ मामुनि एक माता की उदाहरण देते हैं जो अपने बच्चे कि बिमारी की, समय पर औषद एवं पानी लेकर चिकित्सा करती हैं।  माँ की दूध पीते बच्चे को स्वरक्षण की समझ नहीं हैं।  बच्चे के निमित्त माता ही सर्वत्र कर बच्चे की चिकित्सा करती हैं।  मणवाळ मामुनि कहते हैं कि इसी प्रकार श्री रामानुज माता हैं और मामुनि के निमित्त सर्वत्र कर उनके रोग की चिकित्सा करने से क्या उनकी (श्री रामानुज की ) शोभा कम होगी ?

स्पष्टीकरण

मणवाळ मामुनि एक उदाहरण देते हैं। एक स्तन दूध पीने वाले बच्चे की माता है।  ऐसा  बच्चा अपने माता पर पूर्णता से निर्बर है। ऐसे शिशु के बीमार पड़ने पर क्या किया जाए ? बीमारी को घटाने के लिए माता जो भी कर सकती हैं करती हैं। इस समय पर सही मात्रा पानी पीना भी औषध के सामान हैं और वह भी इस प्रकार लेना चाहिए जैसे इससे पहले लिए औषध पर बुरा प्रभाव न डाले। इस बीमारी  के लिए माता खुद को अपराधी मानेगी क्योंकि बच्चे की देख-बाल करना शुरू से माता का ही कर्तव्य हैं। तो बच्चे के निमित्त उसके स्वास्थ्य की पालन  माता ही करती हैं।  मणवाळ मामुनि कहते हैं कि इस प्रकार अनंत  वात्सल्य के पात्र श्री रामानुज ही उनके माता हैं। श्री रामानुज से मणवाळ मामुनि प्रश्न करते हैं कि , “हे ! यतीराजा ! मेरे निमित्त मेरे कर्तव्यों को निभाने से आपको कलंक नहीं आएगी, बल्कि आपकी शोभा अधिक होगी। यह संदेश मुझसे बेहतर आपके द्वारा ही इस संसार में पहुँचना चाहिए, आप ही सर्वज्ञ हैं।”

मणवाळ मामुनि इसीलिए यह कहते है क्योंकि यह संदेश हमारे सांप्रदायिक ग्रंथों में भी सम्पूर्णता से प्रकटित  हैं।   “आचार्य अभिमान” वह है जब आचार्य अपने प्रेम से शिष्य के कल्याण हेतु कार्य करते हैं।  आचार्य शिष्य के निर्बलता को समझते हैं, शिष्य के अनुष्ठानों को निभाने की असमर्थता भी जानते हैं। श्रीमन नारायण के दिव्य मुख मंडल में, अपने संपत्ति (शिष्य की जीवात्मा ) मिलने पर प्रकटित प्रसन्नता भी आचार्य समझते है।  अतः इन दोनों (शिष्य और श्रीमन नारायण ) को विचार कर, शिष्य के निमित्त सर्व अनुष्ठानों को निभाकर श्रीमन नारायण के दिव्य मुख मंडल में संतोष की कांति लाते हैं।  पानी और औषध पीकर शिशु को स्वस्थ बनाने वाली माता के सामान हैं आचार्य के कार्य।  शिष्यों से अत्यंत कृपा प्रकट करने वाले आचार्य “महाभागवत” कहलाते हैं। ऐसे आचार्यो के महानता समझकर उनके चरण कमलों में आश्रय लेनी चाहिए।  माता पर निर्भर शिशु के जैसे, इस आचार्य पर सम्पूर्ण निर्भर रहना चाहिए।  इसकी अनेक उदाहरणों में से एक है , “वल्ल परिसु वरुविप्पारेल” (नाचियार तिरुमोळि १०.१० ) .  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/06/arththi-prabandham-7/

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sthOthra rathnam – 34

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krishna-dark

Introduction

After the divine shoulders, ALavandhAr enjoys the divine neck and the beauty of the divine face.

udhagrapInAmsavilambi kuNdala
alakAvaLIbandhurakambukandharam |
mukhaSriyA nyakkruthapUrNa nirmalA’-
mruthAmSubimbAmburuhOjjvalaSriyam ||

Word by word meaning

udhagra pIna amsa vilambi kuNdala alaka AvaLI bandhura kambu kandharam – having neck that is beautiful due to the earrings that reach upto the tall and well-rounded divine shoulders, and with the curly hair, and which has 3 lines.
mukha SriyA – by the radiance of the divine face
nyakkrutha pUrNa nirmala amruthAmSu bimba amburuha ujjvala Sriyam – winning over the great radiance of a full, faultless moon and a freshly blossomed lotus flower

Simple Translation

emperumAn who is having neck that is beautiful due to the earrings that reach upto the tall and well-rounded divine shoulders, and with the curly hair, and which has 3 lines. and who is winning over the great radiance of a full, faultless moon and a freshly blossomed lotus flower by the radiance of his divine face …

vyAkyAnam (Commentary)

  • udhagra … – emperumAn who is having his divine earrings which lean upto the well grown/rounded divine shoulders, the curly hair that leans upto the same shoulders, and having the divine neck which is decorated by the beauty acquired by these (earrings, hair and shoulders); having the divine neck which has 3 lines [which is seen in great personalities].
  • bandhura – beautiful. “rEkhAthrayAnkithA grIvA kambugrIvEthi kathyathE” (the neck which is marked with three lines is said to be “kambugrIvA“). The two earrings having a bright complexion contrasting the dark complexion of his neck; like two suns assuming the form of earrings to decorate as said in periya thirumadal 2 “minnu maNimakara kuNdalangaL vil vIsa” (the earrings which shine like precious stones) and thirunedunthANdagam 21 “makaram sEr kuzhi irupAdilangiyAda” (the fish shaped earrings that sway nicely). As said in thiruvAimozhi 7.7.9 “koLginRa kOLiruLai” (the majestic darkness of all the worlds), he is decorated with the beautiful divine curly hair,
  • mukha SriyA … – As that beauty of the divine hair leads to the divine face, ALavandhAr enjoys the beauty of the divine face. You who is having divine lustre which defeats the luster of full moon and the beauty of freshly blossomed lotus flower.
  • mukha SriyA – the radiance of the face.
  • nyakkrutha – [humble state – even when emperumAn is in normal posture, and the moon is in the best posture] The moon, on a clear full moon day, with no blemishes, is incomparable to the beauty of emperumAn. As said in periyAzhwAr thirumozhi 1.4.3 “eththanai seyyilum en magan mugam nErovvAy” (Whatever you do, you cannot match the beauty of my son krishNa), when emperumAn takes an incarnation as a cow-herd boy also, the full moon cannot better his beauty and radiance. As said in SrIvishNu purANam 5.20.55 “… vikASiSAradhAmbhOjamavaSyAya jalOkshitham …” (Oh friends! Please see the krishNa’s face  which has reddish divine eyes which defeats the freshly blossomed lotus flower with mist on it. You fulfil the purpose of having the eyes). For the freshness and fragrance of his face, lotus flower is no match. In the same SlOkam, it is said “paribhUya sthitam” (defeated the lotus flower).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 33

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

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sitarama

Introduction

ALavandhAr is enjoying the valour, bravery etc and the beauty of emperumAn’s divine shoulders.

chakAsatham jyAgiNakarkaSaiSubhaiS
chathurbhirAjAnuvilabibhir bhujai: |
priyAvathamsOthpalakarNabhUshaNa
SlathAlakAbandhavimardhaSamsibhi: ||

Word by word meaning

jyAkiNakarkaSai: – being rough due to launching the bow string
Subhai: – auspicious
AjAnu vilambibhi: – stretching upto the knees
priya avathamsa uthpala karNabhUshaNa Slatha alakabandha vimardha Samsibhi: – revealing the embossed marks of dark water-lily flowers which decorate SrI mahAlakshmi’s ears, her ear rings and her wavy hairs
chathurbhi: bhujai: – by the four arms
chakAsatham – shining

Simple Translation

emperumAn who is shining by his auspicious four arms which are rough due to launching the bow string and are revealing the embossed marks of dark water-lily flowers which decorate SrI mahAlakshmi’s ears, her ear rings and her wavy hair …

vyAkyAnam (Commentary)

  • jyAkiNa karkaSai: – As said in mudhal thiruvanthAdhi 23 “thazhumbirundha sArnga nAN thOyndhavAmangai” (the beautiful arms which have the rough marks due to rubbing with the string of the bow, sArnga), the divine shoulders which are decorated with the rough scars caused by rubbing with the bow string. Since all his shoulders have these marks, he is called savyasAchi (one who is capable of shooting with left hand also). The divine shoulders which have the scars due to destroying the enemies of his devotees. For brave shoulders, such scars of bravery are decorations.
  • Subhai: – As said in SrIvishNu purANam 5.6.28 “… SubhEna manasA dhyAtham …” (brindhAvanam was thought upon by the auspicious mind of krishNa), his shoulders which would help voluntarily for the prosperity of his devotees, without any expectation; also explained as – [service to or vision of] the shoulders which are the goal for the devotees.
  • chathurbhi: – Like a kalpaka tree branching out [by watering], his arms branching out, where “protection for his devotees” is the water [nourishment].
  • AjAnu vilambibhi: – Having arms that stretch upto the knees is purushOththama lakshaNam (identity of superior person).
  • priyAvathamsa … – Previously, protecting his devotees was explained as his routine; here that [protecting his devotees] is explained as the reason for SrI mahAlakshmi’s embrace. The uthpala (water-lily) flower which is worn by her, her earrings, her divine bunch of hairs that spread when in contact with emperumAn – the marks which reveal the pressing of these on him and by which he is shining. As said in SrI rAmAyaNam yudhdha kANdam 21.5 “sIthAya: Sobhitham purA” (The divine arm of SrI rAma which was in contact with sIthA [in the past] on the bed, and is shining because of that), a brave wife would only embrace the brave shoulders [of her husband]. If that is not the case [if lacking valour], it is like any normal woman’s embrace. The marks of love and the marks of valour are the auspiciousness for the divine shoulders.
  • chakAsatham – Only such shoulders are the cause for the radiance and splendour of the divine lover named nArAyaNa.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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sthOthra rathnam – 32

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vishnu

Introduction

From this SlOkam upto 46th SlOkam “bhavantham“, ALavandhAr, enjoys emperumAn‘s togetherness with beautiful limbs, ornaments, weapons, divine consorts, divine servitors, wealth etc., and asks when will he engage in service to emperumAn which resulted out of that blissful experience. With this ALavandhAr mercifully explains his goal. The attainable goal is defined as 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).

virAjamAnOjjvalapIthavAsasam
smithAthasIsUnasamAmalachchavim |
nimagnanAbhim thanumadhyamunnatham
viSAlavakshasthalaSObhilakshaNam ||

Word by word meaning

virAjamAna – beautiful (due to the mix of colours)
ujjvala – radiant
pItha vAsasam – having divine pIthAmbaram (yellow garment)smitha – blossomed
athasI sUna sama – kAyAmpU (purple coloured flower) like
amala chavim – having faultless splendour
nimagna nAbhim – having deep navel
thanu madhyam – having slender waist
unnatham – being great (due to having these features)
viSAla vaksh:sthala SObhi lakshaNam – having the shining SrIvathsa mole in the broad divine chest

Simple Translation

[emperumAn is] having beautiful (due to the mix of colours)  radiant divine pIthAmbaram (yellow garment), faultless splendour like that of a blossomed kAyAm pU (purple coloured flower) , deep navel, slender waist, being great (due to having these features)  and is having the shining SrIvathsa mole in the broad divine chest …

vyAkyAnam (Commentary)

  • virAjamAna – When emperumAn asks ALavandhAr “would you be satisfied if I place my divine foot on your head?”, ALavandhAr says “that is not sufficient” and starts enjoying emperumAn’s beauty.
  • virAjamAna – Beauty due to being contrast to the divine [dark] complexion of emperumAn.
  • ujjvala – The radiance acquired due to his svarUpam (true nature) as said in bruhadhAraNyaka upanishath 4.3.6 “mAhArajanam vAsa:” (The garment of paramAthmA is pIthAmbaram). The [natural] beauty where it appears like the waist have blossomed into the yellow garment as said in thiruvAimozhi 3.7.4udaiyArndha Adai” (divine garment which perfectly fits with the waist).
  • pItha vAsasam – As said in nAchchiyAr thirumozhi 14.8 “pIdhagavAdai udaiyAn” (one who wears yellow garment), it is not only beautiful, it also reveals his aiSvaryam (control/wealth).
  • smithAthasI – Like a fresh kAyAmpU (purple coloured flower) which is just blossomed. A seen in mahAbhAratham SAnthi parvam 46.118 “athasIpushpa sankASam …” (bhIshma says – One who worships gOvindha who resembles purple coloured flower …, will not have any fear), perumAL thirumozhi 1.2 “kAyAmpU malarppiRangal anna mAlai” (Sriman nArAyaNa who resembles garland strung with purple coloured flowers), emperumAn‘s divine feet which mesmerizes great personalities.
  • nimagna nAbhim – As said in “Avartha iva gangAyA:” (The divine navel which looks like a twirl in the river gangA), having a divine navel which appears like a twirl in the flood of his beauty. It is said in periyAzhwAr thirumozhi 1.3.8 “nandhan madhalaikku nanRum azhagiya undhi” (the very beautiful navel of krishNa, the humble son of nandhagOpAla).
  • thanumadhyam – It is said in thiruvAimozhi 5.5.8 “siRRidaiyum vadivum” (the slender waist and the divine form), thiruvAimozhi 8.5.3 “thudisEr idaiyum” (very slender waist).
  • unnathamemperumAn being present as sarvAdhika (greater than all) due to this divine form, garments and beauty.
  • viSAla … – You who is having SrIvathsachihna (SrIvathsa mole) on your wide chest …

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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