Monthly Archives: January 2017

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

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Introduction

In thos SlOkam, ALavandhAr says “It is not sufficient to see your divine feet, you should decorate my head with your divine feet” as said in thiruvAimozhi 9.2.2 “padikkaLavAga nimirththa nin pAdhapangayamE thalaikkaNiyAy” (Let your divine lotus feet which rose to the size of the worlds decorate my head) and thiruvAimozhi 4.3.6 “kOlamAm en sennikku un kamalam anna kurai kazhalE” (your lotus like divine feet is the decoration for my head).

kadhA punaS SankharathAngakalpaka
dhvajAravaindhAnkuSavajralAnchanam |
thrivikrama! thvachcharNAmbujadhvayam
madhIyamUrdhAnamalankarishyathi ||

Word by word meaning

thrivikrama! – Oh my lord who incarnated as thrivikrama!
Sankha rathAnga kalpaka dhvaja aravindha ankuSa vajra lAnchanam – Having Sankha (conch), chakra (disc), kalpaka vruksha (kalpaka tree), dhvaja/kodi (flag), arvaindha/thAmarai (lotus), ankuSa (hook), vajrAyudham (a weapon) as identity
thvath charaNa ambuja dhvayam – your two divine feet
madhIya mUrdhAnam – my head
kadhApuna: alankarishyathi – when will be decorated?

Simple Translation

Oh my lord who incarnated as thrivikrama! When will my head be decorated with your two divine feet which are having [the marks of] Sankha (conch), chakra (disc), kalpaka vruksha (kalpaka tree), dhvaja/kodi (flag), arvaindha/thAmarai (lotus), ankuSa (hook), vajrAyudham (a weapon) as identity.

vyAkyAnam (Commentary)

• kadhA puna: – On meditating upon the divine feet’s aptness, easily approachable nature and the enjoyable nature, and the urge which came about as a result of that meditation, and due to holding on to the upAyam (means) which bring about the result without any delay, ALavandhAr is asking “When will you touch my head with your divine feet?”.
• Sankha rathAnga kalpaka dhvaja aravindha ankuSa vajra lAnchanam – The divine feet which are marked with the symbols such as Sankha (conch), chakra (disc) etc which establish his supremacy and which are decorations to my head. The divine feet which reveals bhagavAn‘s control/wealth and is entrancing; the relationship with such divine feet for ALavandhAr’s head shows the SEshathvam (servitude) and is a decoration. periyAzhwAr thirumozhi 5.2.8 “pAdha vilachchinai vaiththAr” (he placed the marks of his divine feet) … “en senni” (my head) and so on.
• thrivikrama – Are you not of the nature that you will place your divine feet on everyone without checking their qualities or defects?
• thvachcharaNAmbuja dhvayam – the infinitely enjoyable divine feet of you who is the goal and is easily attainable.
• madhIya mUrdhAnam – When are you going to decorate my head [with them]? In thirunedunthANdagam 1 “en thalai mElavE“, the inferior nature of one’s head is explained. On my head which prayed to see those worldly matters which lead to hell; also explained as – on my head which is deserving for your divine feet. The divine feet of emperumAn for the SEshabhUtha (servitor) is just like a mangaLasUthra for the chaste wife. In SlOkam 6 “mE mUrdhni bhAthi“, ALavandhAr explained that emperumAn’s divine feet is shining on his head revealing his qualities such as simplicity and the relationship with his head adding glory to him. Here, he says, the relationship with emperumAn’s divine feet is adding to the glory of himself (his own head) to establish his servitude towards emperumAn.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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

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Introduction

As ALavandhAr has accepted sidhdhOpAyam (established means, i.e., bhagavAn) which bestows the result without any delay, unable to wait for the attainment of the result, being  incited by the thvarA (urge), ALavandhAr says as in thiruvAimozhi 6.9.9 “kUvik koLLum kAlam innam kuRugAdhO” (Will the day of reaching you not be soon?). Also explained as – Due to parabhakthi which is the result of prapaththi (surrender), ALavandhAr is asking when will he see [the divine feet of emperumAn]? as said in thiruvAimozhi 6.3.10 “kanaikazhal kANbadhenRukol kaNgaL” (when will my eyes see the divine feet of emperumAn?) and in thiruvAimozhi 9.5.1″kANak karudhum en kaNNE” (my eye desires to see).

vilAsavikrAnthaparAvarAlayam
namasyadhArthikshapaNE kruthakshaNam |
dhanam madhIyam thava pAdhapankajam
kadhA nu sAkshAthkaravANi chakshushA ||

Word by word meaning

vilAsa vikrAntha para pavara Alayam – owning the abodes of the celestial/superior dhEvas and the inferior humans, which were sportingly measured
namasyath Arthi kshapaNE – in the matter of eliminating the sorrows of those who worshipped
krutha kshaNam – spending time
madhIyam dhanam – being my wealth
thava pAdha pankajam – your divine lotus foot
kadhA nu – when
chakshushA – with my eyes
sAkshAthkaravANi – see?

Simple Translation

When will I see with my eyes your divine lotus foot which is my wealth and which spends its time owning the abodes of the celestial/superior dhEvas and the inferior humans, which were sportingly measured and – in the matter of eliminating the sorrows of those who worshipped it?

vyAkyAnam (Commentary)

• vilAsa … – The divine foot which owns the abodes of the superior dhEvathAs and the mortal humans et al which sportingly measure by that foot. Is it surprising that the divine feet which effortlessly touched even those who were unfavourable towards bhagavAn, to be placed on those who are attached to him?
• vikrAntha – Should they reach out for anyaparar (those who are interested in other desires)? should they not reach out for ananya prayOjanar (exclusively devoted ones)?
• parAvarAlayam – Why is it difficult for me to be touched by the divine feet which touched everyone without discriminating between vaSishta (most learned) and chaNdALa (most fallen)? Why is it difficult to attain the goal which was attained by karma bhAvar (those who are engaged in worldly actions only [like indhra et al]) as said in vishNu dharmam “sangaissurANAm …” (groups of dhEvas from the heavenly planets, groups of humans from earth, plane-dwellers from the sky glorified thrivikrama. Let such thrivikrama who measured the world be there for my auspiciousness) and ubhaya bhAvar [brahmA et al] as said in iraNdAm thiruvanthAdhi 78 “thavam seydhu nAnmuganE peRRAn” (brahmA attained emperumAn‘s divine lotus feet by performing thapas)?
• namasyath Arthi kshapaNE kruthakshaNam – Leave aside the incidental event! the divine feet are focussed on eliminating the sorrows of those who bow down at them. Why do I have to call out for the divine feet saying “kadhA nu sAkshAthkaravANi chakshushA“, when they are waiting to help the devotees?
• dhanam madhIyam – Being my attainable goal and means as said in thiruvAimozhi 6.7.11 “vaiththamAnidhi” (emperumAn‘s name in thirukkOLUr dhivya dhESam, which means he is the wealth available during disaster).
• thava pAdha pankajam – the divine feet which are sarva sulabha (very easily approachable), ASritha vathsala (affectionate towards devotees, like a mother) and nirathiSaya bhOgya (infinitely enjoyable).
• kadhA nu sAkshAthkaravANi – When will I see them after missing to see them during the measuring of worlds as thrivikrama?

emperumAn asks “When you were engaged in worldly pleasures along with other samsAris (worldly people), I have transformed you such that you cannot survive without me. Why are you calling out as if I have not done anything for you?”, and ALavandhAr replies “For me who desires to constantly see your divine feet, is it just enough to make me different from samsAris? [No, I want more]”.

• chakshushA – For me who desired to have eternal dharSan of you in paramapadham, I want to see [your divine feet] now.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

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Introduction

Is even anjali which makes one tired, required? As said in thiruvAimozhi 9.1.7 “sindhippE amaiyum” (just a thought is sufficient), isn’t it sufficient to have done surrender through the mind to have the hurdles removed and to attain paramapadham?. With this, mAnasa prapaththi (mental surrender) which is said in SrI rAmAyaNam yudhdha kANdam 18.27 “dhInam” (through mind), is explained. Also, it can be said that, SlOkam 22 “na dharma nishtOsmi” indicates vAchika prapaththi (verbal surrender), SlOkam 28 “thvadhangrimudhdhisya” indicates kAyika prapaththi (physical surrender) and this SlOkam indicates mAnasIka prapaththi (mental surrender). Alternatively – it can also be said that parabhakthi which is the result of the surrender is explained in SlOkam 28 “thvadhangrimudhdhisya” and SlOkam 29 “udhIrNa“.

udhIrNasamsAradhavASuSukhsaNim
kshaNEna nirvApya parAm cha nirvruthim |
prayachchathi thvachcharNAmbuja
dhvayAnurAgAmruthasindhuSIkara: ||

Word by word meaning

thvath charaNa aruNa ambuja dhvaya anurAga amrutha sindhu sIkara: – a droplet in the ocean of love for your two reddish divine lotus feet
udhIrNa samsAra thava ASuSukshaNim – fiercely burning forest fire of samsAram (material bondage)
kshaNEn – within a moment
nirvApya – extinguish it
parAm – superior
nirvruthim cha – bliss too
prayachchathi – gives

Simple Translation

A droplet in the ocean of love for your two reddish divine lotus feet extinguishes the fiercely burning forest fire of samsAram (material bondage) within a moment and gives superior bliss too.

vyAkyAnam (Commentary)

• udhIrNa samsAra dhava ASuSukshaNim – Forest fire which is burning fiercely. Here, forest fire is compared to samsAram (material bondage), as in the forest which is engulfed with forest fire, the fire cannot be extinguished, it is to highlight that, in this samsAram one gets destroyed by ignorance etc and cannot be saved. AthmA is said to be adhAhyam (cannot be burnt), only by material fire. But a samsAri (bound soul) would be made to be like burnt cloth as said in thaiththirIya upanishath Anandhavalli 6 “asannEva …” (When a person does not know about God, he is as good as matter).
• kshaNEna nirvApya – Extinguishing that fire at once as said in thaiththirIya upanishath Anandhavalli 7 “atha SO’bhayangathO bhavathi” (At once, he becomes free from fear of this samsAram). Since it is said in SlOkam 28 “thadhaiva mushNAthi …” (sins are removed at once) and here “kshaNEna nirvApya” (extinguishes the fire at once), ALavandhAr says that for such adhikAri (who has surrendered), there is no delay in attaining the result. As said in chAndhOgya upanishath 5.24.3 “yathEshIkamathUlamagnau prOktham pradhUyEtha” (Like cotton placed in fire disappears without a trace, all his sins are extinguished), ISvara will distribute his sufferings to his enemies [and thus relieve him from them].
• parAncha nirvruthim prayachchathi – [bhagavAn] will bestow him the stay in the divine abode of paramapadham where he will be blissful without any burdens. The bliss which is explained in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (jIvAthmA attains equality (in eight qualities) with supreme lord), SrI bhagavath gIthA 14.2 “mama sAdharmyamAgathA:” (those who have this knowledge, will acquire form etc that equals mine) and chAndhOgya upanishath 7.25.2 “sa svarAd bhavathi” (that mukthAthmA becomes relieved from bondage of karma).
• thvach charaNAruNAmbuja … – A droplet in the ocean of loving devotion at the infinitely enjoyable divine feet of you who is the apt lord and easily attainable. “aruNa” (reddish) indicates the contrasting beauty [i.e., black and red combination]. “ambuja” indicates the taste acquired from the softness, coolness, fragrance etc.
• dhvayam – the unique taste which is present as a result of the combination of the matching divine feet. With this, the divine feet are explained as those which induce the devotion.
• anurAga – the pleasure with great faith on the divine feet; also explained as the bhakthi which is useful in rendering kainkaryam (service) and which is acquired as a result of the prapaththi (surrender); kainkaryam is an outcome of love.
• amrutha – Not only it is being svayam prayOjanam (naturally enjoyable) due to sweetness of the object of meditation [i.e., the divine feet], it is also for the well-being of the self [like nectar which brings immortality].
• sindhu sIkara: – To fulfil one’s desire, one does not need all the great attachment as said in thiruvAimozhi 10.10.10 “adhanil periya en avA” (my great desire which is greater than everything) [just a droplet of that love is sufficient].

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

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Introduction

In SlOkam 22 “na dharma nishtOsmi“, ALavandhAr said “I have no favourable aspects to get your divine feet”; in SlOkam 23, he said “Not just that, I am filled with unfavourable aspects and if such person like myself gets your divine feet, that is by your grace only”; in SlOkam 24, he said “if hurdles trouble me who is fully surrendered unto you, it will be a blemish in your greatness”; in SlOkam 25, he said “if you disregard that aspect and abandon me also, I have no where else to go”. Now, emperumAn asks “Do you think that the physical surrender you performed in SlOkam 22 ‘thvath pAdham mUlam SaraNam prapadhyE‘ would be sufficient?” and ALavandhAr replies “Why? Do I need to perform surrender through my mind, speech and body [together]? As said in SrI rAmAyaNam yudhdha kANdam 18.27 ‘badhdhAnjaliputam dhInam yAchantham SaraNAgatham | …’ (Oh torturer of enemies! Even if an enemy performs surrender by joining his palms or by his mind or by prayers through speech, one should not hurt him to avoid acquiring the bad reputation of “He is merciless”), is an anjali (joining the palms and praying) not sufficient?”.

thvadhanghrimudhdhiSya kadhA’pi kEnachith
yathA thathA vA’pi sakruthkruthO’njali |
thadhaiva mushNAthyaSubhAnyaSEshathaS
SubhAni pushNAthi na jAthu hIyathE |

Word by word meaning

thvath anghrim udhdhiSya – towards your divine feet
kadhApi – at any time
kEnachith – any one
yathA thathA vA api – in any manner
sakruth – once
krutha: – performed
anjali – anjali (joining the palms)
thadhaiva – immediately
aSubhAni – sins
aSEshatha: – without a trace
mushNAthi – removes;
SubhAni – auspicious aspects
pushNAthi – nurtures;
jAthu – never
na hIyathE – diminishes

Simple Translation

If an anjali (joining the palms [indicating physical surrender]) is performed by any one at any time in any manner, immediately that removes the sins without a trace; nurtures auspicious aspects;  [such auspiciousness] never diminishes.

vyAkyAnam (Commentary)

• thvadhangrim – The infinitely enjoyable and easily approachable divine feet of you who is the natural lord of all. With this, the divine feet being the prApya (goal), prApaka (means) and prAptha (aptly attainable) is explained.
• udhdhiSya – Considering them as the ultimate goal; with this prayOjanAnthra vyAvruththi (differentiating himself from those who are behind other goals) is explained.
• kadhApi – [any time] the time when the desire dawns; With this, the distinguishing factor from jyOthishtOma etc [karma yOga etc] which depend on performing them during vasantha ruthu (spring season), grIshma ruthu (summer season) etc., Sukla paksha (bright fortnight), krishNa paksha (dark fortnight), pUrvAhNa (forenoon), aparAhNa (afternoon) etc., is established.
• kEnachith – [any one] With this, the distinguishing factor from karmas which require specially qualified persons such as thraivarNika (brAhmaNa, kshathriya, vaiSya), gruhamEdhi [some karmas are to be performed by married persons only], krishNa kESavthva [some karmas are to be performed by those having black hair only], vEdhavEdhAnga vidhyA [those who learned vEdham and its angams] etc., is established. Thus, for SaraNAgathi, everyone is qualified.
• yathA thathA – highlights that there is no prakAra niyathi [procedures]. With this, the distinguishing factor from those karmas highlighted in SAsthram which need to be done in a strict procedural manner, is established.
• vA api – With this, the distinguishing factor from prescribed karmas which follow certain rules, is established.
• sakruth krutha: – [when performed even once] With this, the distinguishing factor from nithya karma [daily rituals to be done until the last day] which is suitable for each individual, is established.
• anjali: – the easily doable nature [of joining the palms] is highlighted, distinguishing it from aSvamEdha yAgam etc which expects wife to be present along with the doer, and those karmas which have other ancillary requirements.
• thadhaiva – [at once] differentiates it from those karmas (actions) which bear fruit at a different place, different time or in a different body.
• aSubhAni aSEshatha: – Removal of all sins without scope for return. SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sins). Thus, this is different from karmas where each sin need to be removed by performing individual prAyaSchiththam (atonement) such as chAndhrAyaNa vratham, kruchram etc.
• mushNAthi – musha – sthEyE – will be robbed off. Driven out without any trace as said in thiruvAimozhi 8.10.1 “vanjiththu … muRRum thavirndha” (all sins are completely taken away) and in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kai vittOdi” (unable to breathe, ran away from me).
• SubhAni pushNAthi – Not only eliminating the hurdles, will also fulfil the desires. By plural (SubhAni) – parabhakthi, paragyAnam, paramabhakthi, dhESaviSEsha prApthi (reaching paramapadham), bhagavallAbham (attaining bhagavAn), kainkaryam which is the result of reaching paramapadham are explained. With this, the prescribed karmas, where each of  which will lead to one goal such svarga etc is differentiated.
• na jAthu hIyathE – Even after bestowing all of these, he remains complete. This differentiates bhagavAn from those karmas which become diminished after bearing fruits. bharathvAja samhithA “anjali: paramA mudhrA kshipram dhEvaprasAdhinI” (This act of performing anjali quickly pleases bhagavAn), SrI bhagavath gIthA 9.2 “susukham karththumavyayam” (this is easy to perform and does not perish after the act). How is that the anjali which is in the form of a physical action, remains complete even after the action is complete? That is because, this is done by an ananya prayOjana (one who does not seek anything else other than bhagavAn) [here, ALavandhAr], ISvara who became pleased, even after bestowing everything, thinks that he has not done anything. mahAbhAratham udhyOga parvam 47.22 “… ruNam pravruththamiva mE hrudhayAnnApasarpathi ||” (dhraupathi called out to me saying “gOvindha!” from far and I am unable to shed that cry like a debt (which grew manifolds due to interest build up)); periya thiruvanthAdhi 56 “unnadiyArkku en seyvanenRE iruththi nI” (After bestowing a lot to your devotees, you remain eagerly “what more can I do to them?”).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

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Introduction

ALavandhAr says “Is it only because of my ananya gathithva (lack of any other refuge) which makes me never leave you? My mind which is drowned in your enjoyable nature, will not seek anything else”.

thavAmruthasyandhini pAdhapankajE
nivESidhAthmA gathamanyadhichchathi? |
sthith’ravindhE makarandhanirbharE
madhuvrathO nEkshurakam hi vIkshathE ||

Word by word meaning

amruthasyandhini – generating abundance of nectar
thava pAdha pankajE – at your divine lotus foot
nivESitha AthmA – my mind which is placed (by your grace)
anyath – anything else
katham – how
ichchthi – will desire?
makarantha nirbharE – filled with honey
aravindhE – reddish lotus flower
sthithE sathi – when present
madhuvratha: – bee
ikshurakam – grass flower
na vIkshathE hi – will not even see!

Simple Translation

How will my mind which is placed (by your grace) at your divine lotus foot generating abundance of nectar, desire for anything else? When reddish lotus flower filled with honey is present, will a bee even see a grass flower?

vyAkyAnam (Commentary)

• thavAmruthasyandhini pAdha pankajE – At the divine feet of your highness, which are apt and enjoyable. The enjoyability of his divine feet is well established through Sruthi (vEdha vAkyams) as in yajur vEdham 2.4.6 [and vishNu sUktham] “vishNO: padhE paramE madhva uthsa:” (from the supreme feet of vishNu, nectar originates and flows), thaiththirIya upanishath “rasOvai sa:” (bhagavAn is embodiment of taste) and thiruvAimozhi 1.5.5 “thEnE malarum thiruppAdham” (divine feet which is the source of honey).
• nivESidhAthmA – my mind which is attached to your divine feet by the unconditional grace of your highness. When this mind which was engaged in tasteless and inapt objects, to engage fully at your lotus feet which is enjoyed by the nithyasUris (eternally free souls of paramapadham), would it not need your mercy to do so?
• katham anyath ichchathi – As said in SrI bhagavath gIthA 7.1 “mayyAsaktha manA: pArtha!” (Oh son of kunthI! having your mind fully attached to me), the mind which is attached to the divine feet of your highness, how could it show attachment to anything else? After knowing your distinguished nature, how will this mind which is the entry to consciousness, desire for anything else?
• aravindhE makarantha nirbharE sthithE sthithi – When reddish lotus flower, which is very soft, and filled with honey, is waiting to be enjoyed by enjoyers.
• madhu vratha: – A creature which sustains by nectar/honey only; also explained as – a creature which has the vow to drink honey from where it is available in abundance.
• ikshurakam na vIkshathE – For a (muLLip pU) grass flower which is difficult to acquire and even if acquired, it would not have much honey in it. Not only one will not search for such flower, but would not even take a look at them if they are presented [due to their inferior nature].
• hi – [surprise] Do I have to explain this to your highness? This is already well known. Would one not be as said in perumAL thirumozhi 5.5 “engup pOy uygEn un iNai adiyE adaiyan allAl” (where will go and find a refuge, if your divine feet are not present).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

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bharatha remained attached to SrI rAma even when SrI rAma refused to return to ayOdhyA

Introduction

ALavandhAr says “Even when you abandon me disregarding the adverse impact on your own greatness, I will not give up on you” and manifests his mahA viSvAsam (unshakeable faith) which is a result of his agathithva (lack of any other refuge).

nirAsakasyApi na thAvadhuthsahE
mahESa! hAthum thava pAdhapankajam |
rushA nirasthO’pi Sisu: sthanandhayO
na jAthu mAthuScharaNau jihAsathi ||

Word by word meaning

mahESa! – Oh sarvESvara (lord of all)!
nirAsakasya api – even (if you) pushed (me) aside
thava – your
pAdha pankajam thAvath – divine lotus feet
hAthum – to let go of
na uthsahE – I will not dare;
sthanandhaya: SiSu: – nursing baby
rushA – out of anger
nirastha: api – pushed away (by the mother)
mAthu: – mother’s
charaNau – feet
jAthu – never
na jihAsathi – would not live to leave

Simple Translation

Oh sarvESvara (lord of all)! Even (if you) pushed (me) aside, I will not dare to let go of your divine lotus feet; [just like, even] if a nursing baby was pushed away (by the mother) out of anger, [the baby] would never like to leave the mother’s feet.

vyAkyAnam (Commentary)

• nirAsakasyApi – As protecting others is natural for your highness, there is no reason for you to refuse me; but if such you, mercilessly refuse me.
• thava pAdha pankajam thAvath hAthum na uthsahE – I do not have the confidence to live giving up your divine feet which are my protection, apt for me and enjoyable. As said in perumAL thirumozhi 5.2 “kaNdAr igazhvanavE kAdhalan thAn seydhidinum koNdALai allAl aRiyAk kulamagaL pOl” (Even if the husband insulted me in public, a chaste wife will not have faith in any one other than him), even if you fail to protect me, I have no where to go.
• mahESa – Oh natural lord as said in SvEthASvathara upanishath 6.7 “thamISvarANAm paramam mahESvaram” (the supreme lord of those who are considered as lords), SrI bhagavath gIthA 18.61 “ISvaras sarvabhUthAnAm” (the lord of all creatures)! Can I go and seek out upliftment in this samsAram (material realm) where relationships are acquired by one’s karma? When there is natural friendship and relationship with you as said in SrI bhagavath gIthA 5.29 “suhrudham sarvabhUthAnAm” (being the friend of all creatures) and mahAbhAratham AraNya parvam 192.56 “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava: | …” (lakshmInAtha (lord of Sri mahAlakshmi) is the father and mother of all worlds; Oh best among men! you surrender unto him who is the apt refuge) respectively, can I seek out these else where to be uplifted?
• sthanandhayaS SiSu: rushA nirasthO’pi – When an infant baby sustains by mother’s milk, even when the mother angrily abandons that baby, the baby has no ability to protect itself and fully depends on the mother – such stage is explained here. This AthmA is always under the protection of bhagavAn only and remains always dependent on him. perumAL thirumozhi 5.1 “arisinaththAl InRa thAy agaRRidinum maRRavaL than aruL ninaindhE azhum kuzhavi” (the infant will cry out for the mother’s mercy, even when the mother herself pushed the infant away due to anger). “InRa thAy” (mother who gave birth to the child) and “arisinam” (great anger) are virudhdha dharmam (contradictory principles) – they would not occur in the same person. Even if the father at times becomes angry for the well-being of the child, it does not happen in the case of mother [i.e., she never becomes angry, similarly, bhagavAn will never refuse any one].
• jAthu – never – whether she is angry or she is affectionate.
• mAthuS charaNau na jihAsathi – Like, the child will hold on to the foot tightly even if the mother pushes the child away with her foot instead of her hand.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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

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Introduction

emperumAn asks “When you have fully placed your responsibilities on me, your nature should be as said in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“ (SrI rAma himself destroying lankA and rescuing me is that which will fit his nature – so I will wait for his arrival); this being the case, why are you insisting upon me to help you now?”, ALavandhAr replies “I am not asking  you to remove my tragedy; when your devotees suffer in this world, it is a blemish for the glory of your highness; so, I request you to remove that”.

abhUthapUrvam mama bhAvi kim vA
sarvam sahE mE sahajam hi dhu:kham |
kinthu thvadhagrE SaraNAgathAnAm
parAbhavO nAtha! na thE’nurUpa: ||

Word by word meaning

nAtha – Oh my lord!
mama – for me
abhUtha pUrvam – previously not occurred
kim vA dhu:kham bhAvi? – what grief is going to occur from now onwards?
sarvam sahE – I am tolerating all these sorrows;
dhu:kham mE sahajam hi – sorrows are born along with me;
kinthu – but
thvath agrE – in the presence of your highness
SaraNAgathAnAm parAbhava: – an insult for those who are surrendered unto you
thE na anurUpa: – does not fit your stature.

Simple Translation

Oh my lord! What new grief is going to occur to me which have not occurred previously? I am tolerating all these sorrows; sorrows are born along with me; but for those who are surrendered unto you, an insult in the presence of your highness, does not fit your stature.

vyAkyAnam (Commentary)

• abhUtha pUrvam mama bhAvi kim vA – For me who have routinely had many sorrows such as naraka vAsa (residing in hell), garbha vAsa (residing in the womb), janana (birth), maraNa (death) etc., is there any new sorrow which I have not experienced before? “kim kshEpE” (“Is there?” implies “negation” here).
• sarvam sahE – ALavandhAr is not talking about tolerating diseases, insult by others, cold/heat and grief due to separation from emperumAn. He is talking about the amazing aspect – AthmA is eternal; time is beginning-less; AthmA is tolerating and surviving this situation for so long instead of becoming destroyed.
• mE sahajam hi dhu:kham – Since time immemorial, as I am identified with karma (actions in the cycle of birth/death), isn’t the result of such karma also not part of my identity?
• kinthu – Even more unbearable aspect is present.
• thvath agrE – In front of you who is sarvaSEshi (lord of all) and is omnipresent.
• SaraNAgathAnAm parAbhava: – For those who have fully placed their responsibilities on you, the suffering that was inflicted upon by their attachment towards world pleasures in the form of Sabdha (sound) etc [sparSa (touch), rUpa (form), rasa (taste), gandha (smell)]. ananya prayOjanars (those who are focussed on bhagavAn‘s pleasure only) would consider the presence of these worldly pleasures itself as suffering as said in thiruvAimozhi 6.9.9 “pAviyEnaip pala nI kAttip paduppAyO?” (Are you trying to finish me by showing these worldly pleasures?), thiruvAimozhi 6.9.8 “kiRi seydhennaip puRaththittinnam keduppAyO” (Are you trying to spoil me further by tactfully engaging me in external pleasures?). ALavandhAr used plural “SaraNAgathAnAm” (those who are surrendered) to indicate that when one devotee is suffering, it affects other devotees. As said in thiruvAimozhi 8.1.3 “… enganam thERuvar umar” (Since you don’t appear in front of me when I desire to see you, how will devotees (like me) would have faith in your protector-ship?), even those who are full at your disposal, will unnecessarily doubt your protection.
• nAtha – If I am an independent person, what impact does it have on you? When an “owned entity” is suffering, isn’t that a suffering for the owner?
• thE na anurUpa: – It does not fit the stature of your highness who said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I make them relieved of all sins). ALavandhAr is saying “such insult to emperumAn is not bearable by me”.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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Introduction

emperumAn asks “When your history reflects this [full of defects], why are you crying out as if its my fault?”, ALavandhAr says “When I was submerged in the ocean of samsAram [material realm], you announced your presence out of unconditional grace; I am calling out to you as per prAng nyAyam (due to being present in front) as said in thiruvAimozhi 10.10.2 “kUsam seyyAdhu koNdAy ennaik kUvikkoLLAy vandhandhO” (You accepted me without seeing my defects, now you should also carry me to paramapadham immediately), I am calling out to you since your grace is the means to attain your divine feet as well, considering you are the only protector”; ALavandhAr says “Like it is a great fortune for me to attain you, for your grace too, I am an apt gain”.

nimajjathO’nanthabhavArNavAnthaS
chirAya mE kUlamivASi labdha: |
thvayApi labdham bhavagavannidhAnIm
anuththamam pAthramidham dhayAyA: ||

Word by word meaning

anantha – Oh my lord who is not limited (by place, time and entities)!
bhava arNava antha: – in the ocean of samsAram,
chirAya nimajjatha: mE – to me who is submerged for a very long time
kUlam iva labdha: aSi – you came like a shore;
bhagavan! – Oh bhagavAn!
thvayA api – by you too
idhAnIm – now
dhayAyA: anuththamam pAthram idham labdham – for your grace too, I am attained as an apt recipient

Simple Translation

Oh my lord who is not limited (by place, time and entities)! You came like a shore to me who is submerged for a very long time in the ocean of samsAram; oh bhagavAn! now, to your grace too, I am attained as an apt recipient.

vyAkyAnam (Commentary)

• anantha bhavArNavAnthar nimajjatha: – (anantha!) Oh one who is devoid of three types of limitations (by place, time and entity)! ALavandhAr is saying “even if my engagement in the material realm can be measured, but your greatness cannot be measured”. Also explained as – Citing worldly ocean as an example for this ocean of material realm, ALavandhAr is saying that emperumAn is his only saviour as he is drowning in this world as said in thiruvAimozhi 5.1.9 “AvArAr thuNai enRu alai nIrk kadaluL azhundhum” (Who will be my saviour when I am drowning in this wavy ocean?).
• chirAya – I who is submerged since time immemorial. I who knows only to drown and not to rescue myself.
• kUlam iva labdhO’Si – As said in periyAzhwAr thirumozhi 5.3.7 “un pEraruLAl ikkaraiyERi” (Reaching the shore by your grace), you became attained by me like seeing the shore where exactly one is drowning.
• thvayApi labdham – Your highness too gained. Just like I attained your highness, you who roamed around seeking for devotees as said in thiruvAimozhi 2.7.6 “edhir sUzhal pukku” (come across from the opposite side), attained me.
• bhagavan – Do I have to tell this to you who is complete in gyAnam etc [bhagavAn indicates the possessor of six qualities viz gyAna, bala, aiSvarya, vIrya, Sakthi, thEjas]?
• idhAnIm – In this difficult times, when even your highness gave up on me.
• anuththamam pAthram – the most apt recipient [of your grace].
• idham – This AthmA who is the top-most in desiring for a protector.
• dhayAyA: – Only if there is something to be protected, your grace will become complete.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org