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आर्ति प्रबंधं – १५

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आर्ति प्रबंधं

<< पासुर १४

उपक्षेप

मणवाळ मामुनि के अभिप्राय हैं कि वे अपने  बुरे स्थिति के लिए श्री रामानुज को दोषित मानते हैं और इस स्थिति से मुक्ति केलिए प्रार्थना उन्ही से करते हैं। मणवाळ मामुनि विचार करते हैं कि ,(रामानुस नूट्रन्दादि ९१ ) के “इरामानुसन मिक्क पुण्णियने” के अनुसार , श्री रामानुज कल्याण गुणों से भरे हैं , तो हमारे बुरे स्थिति केलिए उन्हें (श्री रामानुज को ) दोषी ठहराने से ,उनके चरण कमलों में शरणागति करने से ,क्या वें स्वयं हमारी रक्षण न करेंगें ? मणवाळ मामुनि अब आत्म चिंतन करते हैं कि श्री रामानुज के प्रति अपने मन में प्रेम या भक्ति हैं? और यह निश्चय करते हैं कि ऐसा उनके मन में श्री रामानुज के प्रति कुछ भी नहीं है।

पासुरम

एम्पेरुमानार तिरुवडिगळे शरणम
एन्बदुवे नावुरैक्कुम इत्ताल एन ?
अन्बवर पाल इप्पोदळवुम यान ओन्रुम काण्गिन्रिलेन
एप्पोदु उंडावदु इनि

शब्दार्थ

नावुरैक्कुम  – मेरा जीभ , बिना प्रेम/भाव
एन्बदुवे  – प्रसिद्द वचन का उच्चारण करता है
एम्पेरुमानार तिरुवडिगळे शरणम – “ श्री रामानुज जो मेरे स्वामी हैं , उनके चरण कमलों में शरणागति करता हूँ”
इत्ताल एन ? – यह कहने का उपयोग क्या है ( बिन प्रेम भाव के बोलना )
यान ओन्रुम काण्गिन्रिलेन – मेरे समझ में कुछ नहीं आ रहा है
अन्बु – भक्ति
अवर पाल – उनके प्रति
इप्पोदळवुम – इस क्षण तक
एप्पोदु उंडावदु इनि ? – अगर अब नहीं तो कब यह भक्ति खिलेगा ?

सरल अनुवाद

मणवाळ मामुनि कहतें हैं कि वें  बिना कोई प्रतिफल के, लगातार “एम्पेरुमानार तिरुवडिगळे शरणम” दिव्य मंत्र जप्ते रहें।  उसके अर्थ के एहसास के बिना वें मंत्र को जप कर रहे थे। उनका मानना हैं कि ऐसे जप की कोई उपयोग नहीं हैं।    समय के बीतने पर वें, अपने ह्रदय में , श्री रामानुज के प्रति उपस्थित भक्ति की ख़ोज करते हैं। और भक्ति के अनुपस्थिति से हैरान होतें हैं।  

स्पष्टीकरण

“एम्पेरुमानार तिरुवडिगळे शरणं” पिळ्ळै कोल्लिक्कावल दासर केलिए प्रेरणाप्रद वचन है। वही वचन सोमासियाण्डान केलिए नित्य भोग्य का सहारा है। पर यह वचन जो इन्हें इनके जीवन से भी मान्य है , इसको मणवाळ मामुनि भी इसके गहरी अर्थ पर ध्यान न देते हुए, उच्चारण किये। श्री रामानुज के प्रति बिंदुमात्र  प्रेम या भक्ति के बिना, मामुनि इसकी लगातार जप किये। “सारन्ददेन सिन्दैयुन तालिणैकीळ अंबुदान मिगवुम कुर्नददु”(रामानुस नूट्रन्दादि ७१ ) में प्रकटित, श्री रामानुज के प्रति प्रेम को अपने ह्रदय में खोजते हैं  और अपने अंतिम काल तक श्री रामानुज के प्रति बिंदुमात्र प्रेम या भक्ति न मिलने पर निराश होते हैं।  वे खुद को प्रश्न करतें हैं , “अगर प्रेम खिलना साध्य है , अब नहीं तो कब ?”. वे निस्चय करते हैं कि उस वचन के प्रेम के अनुपस्तिथि में उच्चारण करने में उपयोग नहीं हैं।  इस समय हमें यह ध्यान में रखना हैं कि, मणवाळ मामुनि २ पासुरम में “इरामानुसाय नमः” और यहाँ “एम्पेरुमानार तिरुवडिगळे शरणं” कहते हैं।    द्वय महामंत्र के समान एक श्री रामानुज मन्त्र भी हैं। उसमे “एम्पेरुमानार तिरुवडिगळे शरणं” पूर्व भाग और “इरामानुसाय नमः” उत्तर भाग हैं।

अडियेन प्रीती रामानुज दासी

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thiruvAimozhi – 4.6 – thIrppArai

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

(thIrppAraiyAmini) Seeing the exhausted and bewildered state of pirAtti (parAnkuSa nAyaki, AzhwAr in feminine mood) in separation of such emperumAn (as explained in previous decad), her mother and relatives wondered “What caused this state for her?” and asked a kattuvichchi (psychic reader) “What is the remedy for this?” and she replied “It is due to an act of a kshudhra dhEvathA (lowly deity) and the remedy for this situation is to please that dhEvathA”. Due to the attachment towards her (parAnkuSa nAyaki), they (mother and relatives) think “Even if we were to worship any dhEvathA, as long as we can get her back, that is our real gain” and set out to appease such dhEvathA. Seeing that, this pirAtti’s friend tells them “What you are thinking is not the truth and is not the remedy; the disease is also not what you think it to be; this is the disease and this is the remedy [to be explained in this decad]” and solves the issue.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the sixth decad –  As the bliss acquired by AzhwAr in the previous decad was due to mAnasa anubhavam (experience in the mind), as AzhwAr did not get his physical vision etc., and enjoy that, matching such virtual experience, he becomes exhausted and starts highlighting the following aspects of emperumAn:

  1. partiality towards his devotees
  2. distinguished symbols which highlight his dominance [over others]
  3. most enjoyable nature
  4. being the friend in need
  5. eliminating hurdles/enemies
  6. having distinguished form
  7. amazing benefactorship
  8. being served by nithyasUris
  9. unsurpassed simplicity
  10. being revealed in nithya pramANam (vEdham – eternal scripture)

Meditating upon these aspects, AzhwAr becomes unconscious thinking “such emperumAn is not letting me enjoy him”; the caring bystanders trying to redeem him, as said in “sarvAn dhEvAn namasyanthi“, thinking out of great love “even if we have to take up some unsanctioned ways, shall we redeem him” and set out towards that. But learned well-wishers of AzhwAr who know about his nature, such as SrI madhurakavi et al averted such efforts. A friend of such parAnkuSa nAyaki knowing the words of her where she says “such diseases should be rid by bhagavan nAma sankIrthanam (singing bhagavAn‘s divine names), applying the dust of the lotus feet of the devotees etc”, observing her terrible state in separation of her beloved, to those who were taking care of her and who brought over a psychic reader to do her mystic practices to rid her from her disease, stopped them and being well aware of her disease [of separation] tells them “the disease, engulfed her by krishNa, would be eliminated only by meditating upon him and whatever you are doing is not the remedy” – AzhwAr mercifully speaks in the mood of such friend of parAnkuSa nAyaki in this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

While the previous decad is “vIRRindhu Ezhulagum“, now we have “thIrppAraiyAmini“. How strange [previous decad was full of joy and this decad is full of sorrow which are very unrelated]! [Usually, every decad is related to the next decad through some relationship/thread. the relationship between previous decad and this decad is explained here.] embAr recited these two decads and mercifully said – As said in “mOr uLLathanaiyum sOREyO” (Can I feed you rice as long as you have curd? [A lady agrees to feed a man who comes to her residence. He says “I have curd and you give me as much rice needed to finish this curd” and she agrees. He keeps diluting the curd (by repeatedly adding water) and tells the lady “I still have some curd left” and for that the lady replies “Can I feed you rice as long as you have curd?” – the principle explained here is – Previously AzhwAr experienced samSlEsham (togetherness) and viSlEsham (separation) with emperumAn. We could explain the connection all along. But how long can we do that? AzhwAr’s emotions are beyond our understanding/expression here]). Previously – AzhwAr was very blissful, but now he is very sad; how can I explain the reason? For this, “asangathirEva sangathi:” [there are two explanations – 1) embAr is saying, we cannot decipher the relationship between the two decads – that is the relationship between the two decads. 2) there is separation between emperumAn and AzhwAr – that is the relationship between the two decads].

[A brief connection between AzhwAr‘s prabandhams and SrI bharathAzhwAn’s state of mind is highlighted here.]

  • In thiruviruththam – AzhwAr becomes fearful thinking about the defects of prakruthi (material realm). SrI bharathAzhwAn returned eagerly to ayOdhyA thinking “they have brought me over here to witness the crowning of perumAL (SrI rAma) and we will serve him after his assuming the throne”. But [when he entered his palace] kaikEyi welcomed him saying “rAjan” (Oh king) and said “I have acquired the crown for you” and he at once shuddered. AzhwAr too shuddered like that here.
  • In thiruvAsiriyam – SrI bharathAzhwAn thought “I am his servitor; Will he reject my request? I will bring him back and crown him” and sustained himself until he reached chithrakUtam. AzhwAr too sustained himself in this manner.
  • In periya thiruvanthAdhi – As SrI bharathAzhwAn waited for 14 years grooming his desire to serve SrI rAma, AzhwAr too groomed his desire. He nurtured his desire as said in 7th pAsuram “en nenjinAr thAmE aNukkarAych chArndhozhindhAr” (my heart has joined emperumAn as his confidante) and in 1st pAsuram “muyaRRi sumandhezhundhu” (Being motivated to speak about emperumAn).
  • In thiruvAimozhi – As SrI bharathAzhwAn served/enjoyed SrI rAma after he returned to ayOdhyA and crowned as the king, AzhwAr enjoyed emperumAn.

Since the infinite pleasure he acquired in the previous decad was only in his mind and not at the physical level, as something which flew high will eventually fall down, such experience led to AzhwAr‘s bewilderment only. AzhwAr explains his own state through the words of a friend of a beloved girl who united with sarvESvara but got separated subsequently. The beloved girl became bewildered due to such separation. The relatives of the girl became bewildered too and wondered “Is this caused by dhEvathAntharams (other dhEvathAs)?” and tried to remedy the situation by bringing over some devotees of such dhEvathAntharams; the friend who knew her state, told them “those who have come here on your request cannot cure her disease; it will only cause her destruction; hence, try to cure the disease by bhagavan nAma sankIrthanam and applying the dust of the lotus feet of the devotees on her”.

[AzhwAr is compared to many different personalities.]

  • AzhwAr is comparable to iLaiya perumAL (lakshmaNa) who cannot sustain himself in separation of SrI rAma as said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA …” (Like sIthA who cannot live in separation from you, I too cannot live in separation from you. We will only survive for a moment in separation from you just like a fish can only live for a moment when separated from water) and SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva mAmanucharam” (bless me to travel along with you).
  • He is comparable to SrI bharathAzhwAn who remained wherever emperumAn placed him and sustained himself by meditating upon the qualities of bhagavAn.
  • He is comparable to pirAtti (SrI mahAlakshmi) for remaining faithful that “Only emperumAn will bestow the benefits” even at dire situations.

At first, in thiruvAimozhi 1.1, AzhwAr spoke about emperumAn’s supremacy; subsequently he became bewildered thinking about emperumAn’s avathAra saulabhyam (simplicity in incarnations), yet he was aware of himself to send a messenger in thiruvAimozhi 1.4anjiRaiya madanArAy“. [Here] Subsequent to enjoying his supremacy in the previous decad “vIRRirundhu Ezhulagum“, he became bewildered, his relatives became bewildered and even the devotees of other dhEvathAs entered and confused him – he became totally unaware of the surroundings. This principle of being aware while being together with bhagavAn and being bewildered while in separation from bhagavAn is clearly observable in AzhwAr only. Other greatly knowledgeable personalities though are engaged in bhagavath vishayam, SrI vaSishta bhagavAn tried to drown in the sea and to jump off the cliff when he lost his son; SrI vEdha vyAsa bhagavAn survived seeing a replica of his son Sukha. Hence, this principle of considering bhagavAn’s union and separation as the only gain and loss respectively is applicable only for this AzhwAr.

In this manner, when parAnkuSa nAyaki was in bewilderment, her relatives, who also remained immobile as if they  were bound by nAgapAsa asthra (a type of weapon) during the battle in lankA (It should be considered as brahmAsthra, magical asthra (arrow) which attacks and binds down the target); there was none like SrI jAmbavAn or SrI hanumAn who remained stable even in that situation; as said in SrI rAmAyaNam ayOdhyA kANdam 87.4 “SathrugnOnantharasthitha: …” (Sathrugna who was standing alongside bharatha who became unconscious) SathrugnAzhwAn was also not there. SrI rAmAyaNam ayOdhyA kANdam 87.8 “asya rAja kulasyAthyathvathadhInamhi jIvitham” (now, this royal family depends on you) those relatives [like kausalyA et al] to bharatha “perumAL (SrI rAma) went to forest; dhaSaratha died; so, you are the only hope for this kingdom; we are surviving on seeing you”, but said “SrI rAma will never leave you seeing the distress in your face; we are sustaining ourselves to see his arrival”; similarly all her relatives sustain themselves seeing her and since she was bewildered they too became bewildered. At this time, different types of persons such as wet/dry herbal medical practitioners, magicians, doctors et al and some devotees of dhEvathAntharams too arrive there thinking “this is a good opportunity to abuse a vaishNava residence”; since her relatives too were bewildered without knowing her disease and the remedy for the same, a lady among those relatives asked the kattuvichchi (psychic reader) “What is she suffering from? How can she be cured?”. According to that kattuvichchi’s advice, as said in “dhravyamnindhyasurAdhi dhaivathamathikshudham cha bhAhyAgamO dhrushtir dhEvalakAScha dhESikajanA:” (With forbidden medicines, lowly dhEvathAs, Agama which is outside vEdham, and the devotees of other dhEvathAs as the preceptors), considering forbidden material as the tools for her protection, considering her to be possessed with lowly dhEvathAs, considering the Agamas (scriptures) which are outside vEdham [and other ancillary scriptures] as the guidelines, and  the devotees of other dhEvathAs as the preceptors, out of great attachment towards her, thinking “she should be cured through any means” and set out to engage in forbidden means. One’s deep affection will confuse one like this; the residents of SrI ayOdhyA said as in SrI rAmAyaNam ayOdhyA kANdam 2.52 “sarvAn dhEvAn namasyanthi rAmasyArthE yaSasvina:” (Elders and women worship all dhEvathAs for the well-being of SrI rAma). Seeing this situation, the best friend of parAnkuSa nAyaki thought “Whatever they do, will cause the destruction of her inner-existence also; but if we tell her the truth [of her relationship with emperumAn], they will blame me only saying ‘because of your carelessness, she is in this current state’; but if we remained silent, we will end losing her; what is the best way to deal with this now?” and thought “Just as they investigated her situation, let me also pretend to do the same and will tell them that we will suggest a remedy based on her nature”. She then said “Neither do you understand her disease nor do you understand the cause; you also don’t know the remedy for this disease; your remedy is like bringing a soft flower into fire to freshen it up and will lead to losing her only; hence, you give up these efforts and try to follow the ancient remedies of this [vaishNava] clan. [What are those ancient remedies?] They are already explained as in thiruviruththam 20 ‘ulagEzhumuNdAn sonmozhi mAlai anthaNNanthuzhAy koNdu sUttuminE‘ (Decorate with the garland of divine names of the lord who consumed the worlds and his garland of beautiful cool thuLasi) and thiruviruththam 53 ‘thaNNanthuzhAyth thArAyinum thazhaiyAyinum thaN kombadhAyinum kIzh vErAyinum ninRa maNNAyinum koNdu vIsuminE‘ (Fan her with the thuLasi stem, leaves, the branch, the root or the soil in which the thuLasi plant grew)”; there she said “ninRa maNNAyinum” (soil where the thuLasi plant stood) and here she is saying “mAyan thamaradi nIRu” (the dust of the divine feet of the devotees of the amazing lord); this is the remedy which has been given from the beginning (also explained as “having the divine feet as the crux”). Thus, this is her disease; this is the cause for her disease; and the remedy is – bhagavan nAma sankIrthanam (reciting the divine names of the lord) and the contact of bhAgavatha pAdha rENu (dust of the divine feet of bhAgavathas)” – saying this she averted their unreasonable actions.

What is the principle highlighted in this? AzhwAr‘s matured vaishNavathvam is highlighted here – that is, even in agyAtha (bewildered) state, dhEvathAnthara sparSam (contact with the devotees of other dhEvathAs) is detrimental for the sustenance and bhagavan nAma sankIrthanam and bhAgavatha sahavAsam (being in the association of devotees) are the causes for sustenance. When nampiLLai asked nanjIyar “When rAvaNa showed the mAyAsiras (a replica of SrI rAma’s head) to sIthA [during the battle], pirAtti too felt grieved and shed tears like normal women; what is the reason for this? Shouldn’t she have died [as soon as she saw the severed head of SrI rAma]?”, nanjIyar mercifully explained “Due to being realistic in her incarnation, she grieved considering it to be real; but as her existence is based on his existence [whether she had the knowledge of his existence or not, since he existed], she too existed; Had SrI rAma really died, she would have ceased to exist at once” [In thamizh culture, this principle is called “inRiyamaiyAmai“].

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 57

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

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Introduction

In the previous pAsuram, ALavandhAr meditated upon the ultimate state of SEshathvam (servitude) which is thadhIya SEshathvam (servitude towards bhagavAn‘s devotees).  Here, he highlights his aversion towards those which are outside SEshathvam and prays to emperumAn “Kindly eliminate them”.

na dhEham na prANAnna cha sukhamaSEShbhilashitham
na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth |
bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA
vinASam thathsathyam madhumadhana! vigyApanamidham ||

Word by word meaning

nAtha! – Oh my lord!
thava SEshathva vibhavAth bahirbhUtham – outside the wealth of being surrendered to you
dhEham – body
kshaNam api na sahE – will not tolerate even for a moment;
prANAn – (in the same manner) vital airs
na sahE – will not tolerate even for a moment;
aSEsha abhilashitham sukham cha na sahE – will not tolerate those pleasures which are desired by everyone;
AthmAnam cha na sahE –  will not tolerate even my own AthmA (self) which is devoid of servitude;
SathadhA vinASAm yAthu – let (all these aspects which are devoid of servitude) disappear.
madhumadhana! – Oh my lord who killed madhu (the demon)!
thath sathyam – this is the truth;
idham vigyApanam – this is (my) request.

Simple Translation

Oh my lord! Anything outside the wealth of being surrendered to you, I will not tolerate even for a moment my body, vital airs, those pleasures which are desired by everyone and my own AthmA (self) which are devoid of servitude; let (all these aspects which are devoid of servitude) disappear. Oh my lord who killed madhu (the demon)! this is the truth; this is (my) request.

vyAkyAnam (Commentary)

  • na dhEham – If my body which instigates ego, is outside the servitude towards your highness, I do not need it.
  • na prANAn – The vital airs which sustain the body etc, if they are outside the servitude, I do not need them.
  • na cha sukham – We pamper our body and the vital airs, in seeking happiness. Even that happiness is not needed. sukha can also indicate mOksha sukha (joy of liberation) [which is acquired by forcing emperumAn to bestow the same].
  • aSEshAbhilashitham sukham – The happiness which is desired by all. All entities starting with dhEvas (celestial beings) desire for happiness.

When “sukham” is explained separately, subsequently, it is read as “aSEshAbhilashitham nAnyath kimapi“.

  • nAnyath kimapi – Whatever other aspects such as children, friends, wife etc.
  • na chAthmAnamAthmA which is the ASraya (substratum) for all of the aforementioned aspects. That which has gyAthruthva (knowledge), karthruthva (ability to carry out a deed) and bhOkthruthva (ability to enjoy).
  • thava SEshathva vibhavAth bahirbhUtham – Those which are outside the greatness of servitude towards the apt lord. This implies that, when all of these are used in service of lord, all of these are acceptable.
  • nAtha – The inevitable relationship (master/servant – bhagavAn/AthmA) which highlights that everything outside the servitude towards bhagavAn is undesirable.
  • kshaNamapi na sahE – I cannot tolerate it even for a moment just as sandalwood paste, flowers etc are undesirable for a loving wife who is in separation from her husband; thiruvAimozhi 4.8 decad – “mARALan kavarAdha maNimAmai kuRaivilamE” (the beautiful bodily complexion which is not accepted by emperumAn is not useful), “uyirinAl kuRaivalamE” (no use of this AthmA). SrI rAmAyaNam ayOdhyA kANdam 31.5 lakhsmaNa says “na dhEvalOkAkramaNam …” (When in separation from you (SrI rAma), I will not desire for the life of nithyasUris in paramapadham, kaivalyam (self-enjoyment) and all worldly pleasures) – this is said to be iLaiya perumAL’s (lakshmaNa) “ERALum iRaiyOn” (thiruvAimozhi 4.8 where nammAzhwAr highlights the same principle explained in this SlOkam).
  • yAthu sathadhA vinASam – They should completely disappear. Even though these, which are outside the servitude, are undesirable, ridding of these is the duty of ISvara. [Similarly] Though those which are useful to serve are desirable, bestowing them is the duty of ISvara [there shall be no self-effort in any of these].
  • thath sathyam – When emperumAn says “I have not heard anything like this from any one in this material realm; can this be true?”, ALavandhAr says “It is not just spoken from my mouth without the involvement of my heart; it is the truth”.
  • madhumadhana – If I speak lies in your august presence, let me also suffer the fate of madhu who was untruthful towards you. Also explained as, ALavandhAr saying “Just as you destroyed madhu, you have to kindly eliminate those aspects which are outside the servitude towards you”.
  • idham vigyApanam that sathyam – Even though there may be some shortcomings in my desire for the ultimate goal, there is no falsity in the aversion for the hurdles.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 43

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

Introduction

In the last pAsuram, mAmunigaL used the phrase “irangAy ethirAsA”. This might connote that mAmunigaL is frustrated. A person who want to go to paramapadham needs two things namely (a) the interest to go there and (b) the lack of interest to stay here (in  this earth). These two requirements are summarized as “prApya bhUmiyil prAvaNyamum thyAjya bhUmiyil jihAsayum (SrI vachana bhUshaNam 458)”. mAmunigAL is frustrated because he feels that he does not have these two requirements of a person want to go to paramapadham. He is deeply saddened by it and wonders how SrI rAmAnuja can grant paramapadham if he does not have these two qualifications.

pAsuram 43

indha ulagail porundhAmai Edhumillai
andha ulagil pOga Asaiyillai
indha namakku eppadiyE thAn tharuvar endhai ethirAsar
oppil thirunAdu ugandhu

Word-by-Word Meanings

Edhumillai – (I) do not have an iota of
porundhAmai – lack of interest that would make push me from
indha ulagail – this cruel world that needs to be discarded.
Asaiyillai – (Also I) have no interest
pOga – to go
andha ulagil – to paramapadham that is the ultimate destination for all.
indha namakku – Towards such a person (me), who does not have these two necessary qualifications
eppadiyE thAn – how can
endhai – my father
ethirAsar – emperumAnAr
tharuvar – give
ugandhu – with happiness
thirunAdu – paramapadham
oppil – that is incomparable

Simple Translation

In this pAsuram, mAmunigaL says that he does not have the two necessary qualifications of a person who wants to go to paramapadham.  He says that he does not have any trace of hatred towards this materialistic earth. On the flip side, he does not have the extreme interest to ascend to paramapadham. With a predicament such as this, he wonders as to how his father emperumAnAr would happily grant him paramapdham.

Explanation

mAmunigaL says” I do not have any lack of interest in this world, which is described as one that is cruel and to be discarded in “koduvulagam kAttEl (thiruvAimozhi 4.9.7)”. Neither do I have any interest to go to paramapdham that is described as the place that everyone should be yearning to go “vAn ulagam theLindhE enReydhuvadhu (periya thirumozhi 6.3.8). If this is the case, how can my father emperumAnAr happily take me to paramapadham that has no equals anywhere?

adiyEn santhAnam ramanuja dasan

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ఆర్తి ప్రబంధం – 17

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రబంధం

<< ఆర్తి ప్రబంధం – 16

ramanuja showing paramapadham

ప్రస్తావన

పూర్వపు పాశురములో మణవాళమామునులు, శ్రీ రామానుజులవారిని చేరు సుదినము ఎప్పుడు వచ్చునని తెలుపమని ప్రార్ధించెను. ఈ ప్రార్ధనచే శ్రీ రామానుజుల మదిన ఒక ఆలోచన ఉదయించి ఉండవచ్చని మణవాళమామునులు తలచెను. శ్రీ రామానుజుల మదిన ఉదయించిన ఆలోచన ఏమనగా ” ఓ! మణవాళమాముని!, మీరు ఈ భౌతికశరీరమును విడిచినప్పుడు “మరణమానాల్ (తిరువాయ్ మొళి 9.10.5)” అను వాక్యానుసారము మీరు శ్రీమన్నారాయణుని నివాసమగు పరమపదమును చేరెదరు.” ఇందులకు మణవాళ మామునులు ఇంకను చేర్చుకొనుటకు ఆలస్యమగు కారణమేమని ప్రశ్నించెను శ్రీమన్నారాయణుని. ఈ భౌతిక శరీరమును విడిచి మరణించు సమయము వరకు ఎందులకు ఉపేక్షించవలెను. ఇప్పుడే  శీఘ్రముగ చేర్చుకోరాదా?” అని ప్రశ్నించెను. ఇదియే ఈ పాశురము యొక్క సారాంశము.

పాశురం 17

పొల్లాన్గు అనైత్తుం పొదిందు కొణ్డు నన్మైయిల్ ఒన్ఱు
ఇల్లా ఎనక్కుం ఎతిరాశా – నల్లార్గళ్
నణ్ణుం తిరునాట్టై నాన్ తరువేన్ ఎన్ఱ నీ
తణ్ణెన్ఱు ఇరుక్కిరదు ఎన్దాన్?

ప్రతి పద్ధార్ధం

అనైత్తుం – (నేను) అన్ని
పొల్లాన్గు – ఈ భువిన ఉన్న చేయరాని విషయములను
పొదిన్దు కొణ్డు – నాలో గాఢముగా చెక్కియున్న
ఒన్ఱు ఇల్లా – ఆవంత కూడా
నన్మైయిల్ – నాలో మంచి విషయము
ఎతిరాసా – ఓ! ఎమ్పెరుమానారే!
ఎనక్కుమ్ – నావంటి వారికి కూడా
నాన్ తరువేన్ ఎన్ఱ నీ – మీరు మమ్ము అనుగ్రహించెదరని చెప్పియున్నారు
తిరునాట్టై – పరమపదము ఏదైతే
నణ్ణుమ్ – చేరుటకు ఉత్తమమైన స్థానము
నల్లార్గళ్ – మంచి గుణములతోయున్న వారు
తణ్ణెన్ఱు ఇరుక్కిరదు ఎన్దాన్? – నన్ను అనుగ్రహించుటకు ఆలస్యమెందులకు? ( అంతరార్థము, చేరుటకు ఏ చోటు లేని మరియు తన వద్ద  ఏమియు లేని మణవాళ మామునులు, శ్రీ రామానుజుల అనుగ్రహముచే శ్రీఘ్రముగా పరమపదము చేరవలెనని ఆకాంక్షిస్తుండెను)

సామాన్య అర్ధం

మణవాళమామునులు  ” మేము అన్ని చెడు విషయములతో కూడి ఉన్న దాసుడిని. మాలో ఆవగింజంత కూడ మంచి గుణములు లేవు. కాని శ్రీ రామానుజులు మా వంటి నీచులకు కూడ పరమపదమును అనుగ్రహించెదనని చెప్పెను. ఓ! రామానుజా, మీరు పరమపదమును అనుగ్రహించెదనని చెప్పి, ఇంకను ఆలస్యముచేయుటకు కారణమేమి?” అని చెప్పెను.

వివరణ

మణవాళ మామునులు, పాశురపు మొదటి భాగములో తన గూర్చి చెప్పెను. “నీసనేన్ నిఱై ఒన్ఱుమిలేన్ (తిరువాయ్ మొళి 3.3.4)” మరియు “అకృతసుకృత, ‘ అను వాక్యములలో చెప్పబడిన యట్లు వారి యందు ఏ మంచి గుణము లేక నీచులై ఉన్నరని మణవాళ మామునులు చెప్పెను. జీవాత్మను ఉన్నత స్థాయికి చేర్చి ముక్తి పొందుటకు కావలసిన గుణములకు విరుద్ధముగ ఉండు అన్ని గుణములతో నిండి ఉన్నను. మరియు తనలో కొంచము కూడా మంచి గుణములు లేని జీవాత్మను సంస్కరించి ఉన్నత స్థాయికి చేర్చు విషయములు లేవు, మరల మరల పూర్వీకులచే నిషేధించబడిన అన్ని విషయములను ఎల్లప్పుడు చేయుచుండెను. “ప్రాప్యమ్ అర్చిపదాసత్బిస్ తత్ విష్ణోర్ పరమంపదం” అను వాక్యానుసారం పరమపదము అనునది అన్ని మంచి పనులు మరియు గుణములతో కూడిన శ్రేష్ఠమైన వారిచే ఆకాంక్షించు ప్రదేశమని వర్ణించబడెను. మణవాళ మామునులు ” ఓ! ఎమ్పెరుమానారే, మీరు మావంటి నీచమైన వారికి కూడా పరమపదమును అనుగ్రహించెదరని చెప్పెను. మన మధ్య ఉన్న బాంధవ్యము గూర్చి తెలిసి కూడా అలా చెప్పెను. కాని ఆ పరమపదమును అనుగ్రహించుటలో ఎందులకు ఆలస్యము? మీరు మీ మదిన మేము ఇంకెవరో రక్షించెదరు అని వారి వద్దకు వెళ్ళి చేరెదనని తలచెనా? శ్రీమన్నారాయణునిచే నిత్య విభూతి యగు పరమపదమును చేరుటకు నియమించబడిన ఇతర మార్గములో మా ప్రయత్నముచే చేరెదనని తలెచెనో? ఓ! ఎమ్పెరుమానారే, మాకు మిమ్ము తప్ప ఇంకెవరిని తెలియదు మరియు మిమ్ము తప్ప వేరే ఉపాయము తెలియదు. మాలో ఏ విషయము లేదు మరియు మీ చరణకమలములను మించి వేరు స్థానము తెలియదు. కావున త్వరితముగా ముక్తిని ప్రసాదించమని ప్రార్ధిస్తున్నాను” చెప్పెను.

అడియేన్ వైష్ణవి రామానుజ దాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-17/

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thiruvAimozhi – 4.5.11 – mAri mARAdha

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

Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, periya pirAttiyAr who is engrossed in this great quality “namakkum pUvin misai nangaikkum” (for us and SrI mahAlakshmi) of emperumAn, feels joyful that she got the company of nammAzhwAr who understood and mercifully explained this quality [to others], removes all the sufferings of those who learned this decad which reveals this quality considering such act as her responsibility and protects them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains as the result of this decad – just by engaging in this decad, lakshmi will eliminate all sins that are hurdles, by her merciful glance.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end – AzhwAr says ” periya pirAttiyAr will consider those who learned this decad as her dependents and eliminate all their sufferings”.

pAsuram

mAri mARAdha thaN am malai vEnkataththaNNalai
vAri mARAdha paim pUm pozhil sUzh kurugUr nagark
kArimARan satakOpan sollAyiraththu ippaththAl
vEri mARAdha pUmEl iruppAL vinai thIrkkumE

Listen

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

mAri mARAdha – due to non-stop rains
thaN – cool
am – attractive
vEnkatam – having the divine name thiruvEnkatam
malai – in thirumalai

(Having Seela guNam (simplicity) to present himself to inferior people)
aNNalai – natural lord
vAri mARAdha – having abundance of water (for services at his divine feet etc)
paim pUm pozhil – attractive gardens with abundance of flowers
sUzh – surrounded by
kurugUr nagar – in AzhwArthirunagari
kAri – having the relationship with kAri (who is his father)
mARan – having the family name of mARan
satakOpan – nammAzhwAr
sol – mercifully spoke
Ayiraththu – in the thousand pAsurams
ippaththAl – through this decad
vEri mARAdha – having continuous flow of honey
pU mEl – in the lotus flower
iruppAL – lakshmi who eternally resides
vinai – all sins (which are hurdles for enjoying bhagavAn)
thIrkkum – eliminate (by her divine glance)

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

emperumAn is in thirumalai which has the divine name thiruvEnkatam, which is attractive and cool due to non-stop rains; nammAzhwAr who is having relationship with kAri (his father) and has the family name “mARan”, residing in AzhwArthirunagari, which is surrounded by attractive gardens with abundance of flowers and water, mercifully spoke about such emperumAn in this decad among the thousand pAsurams; through [learning/practicing] this decad, lakshmi who eternally resides in the lotus flower which has continuous flow of honey, will eliminate all sins.

Implies that – when she kindly glances at some one, emperumAn’s aparAdha sahathvam (tolerating the faults in such person) is inevitable.

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

  • mAri … – AzhwAr praised sarvESvaran who is having thirumalai which is cool and attractive since it is always raining. As it is said in thiruviruththam 50 “viNmudhal nAyagan nILmudi veNmuththa vAsigaiththAy maN mudhal sErvuRRu aruvi seyyA niRkum malai” (The thirumalai which has waterfalls starting from the peak regions flowing down to the foothills which resemble white pearl garland decorating the divine crown of paramapadhanAthan), it appears attractive with flowing water. Since AzhwAr glorified emperumAn‘s Seelam (simplicity) of showing preferential treatment towards nithya samsAris (eternally bound souls) even ahead of the ever inseparable SrI mahAlakshmi, he is glorifying thiruvEnkatamudaiyAn (SrInivAsan) who is the ultimate manifestation of such simplicity.
  • vAri … – As the rain never stops in thirumalai, thirunagari is also always with water, since thirumalai is the origin for thirunagari (like rain water in the mountain being the source of flowing water). AzhwArthirunagari which is surrounded by beautiful attractive garden.
  • kARimARan … – To avoid any doubts/misgivings in the explained principles, AzhwAr is explaining the trustworthy nature of himself.
  • vEri … – It is explained that periya pirAttiyAr will bestow the benefits for those who learn this decad. Since rain never stops in thirumalai, water never recedes in thirunagari. Since it is a perennial pond, honey never stops flowing in pirAtti‘s seat, that is the lotus flower. Why should pirAtti give the benefits for those who learned this decad? This decad explains the Seela guNam of emperumAn which facilitates him like the samsAri (bound soul) who was recommended by pirAtti; this Seela guNam is incomprehensible for anyone; only she can comprehend it and those who were divinely blessed with knowledge/devotion by emperumAn (like AzhwArs) can comprehend it; out of great mercy thinking “AzhwAr understood this quality and revealed it”, when emperumAn sets out to give the benefits, pirAtti pushes him aside and takes up such bestowing of the benefit as her responsibility saying “Only I should bestow the benefits”.
  • vinai thIrkkumE – She will remove the hurdles for the bhagavath anubhavam of those who learned this decad. Also explains that – those who learn this decad can enter the private quarters of SrI mahAlakshmi.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 81

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

Full Series

<< previous (nallAr paravum irAmAnusan)

Introduction (given by maNavALa mAmunigaL)

I shall perform all sorts of services only to those associated to the ones associated to emperumAnAr – this in previous pAsuram. Since it is due to emperumAnAr’s grace that he who was indifferent earlier has got this interest now, and so, thinking about such help of emperumAnAr to him, he addresses emperumAnAr with his respectful note that there is no equal to his grace.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr talked about the interest towards those associated to the ones associated to the most distinguished personality in the world that is emperumAnAr, that is, the interest in doing services at any place, any time, any situation, using all the faculties of body, and all types.

In this pAsuram – looking at the divine face of emperumAnAr, all these times when I did not have acceptance to do services to those devoted to you, as emperumAn makes those whom He likes to be subservient to those in his antha:puram (queen’s private quarters), and for those who are not in the state of doing services to His devotees He would not give His divine feet – to such periya perumAL’s divine feet is what you have united me – there is no equal to such grace of yours, says amudhanAr.

sOrvinRi undhan thuNai adikkeezh thoNdu pattavar pAl
sArvinRi ninRa enakku arangan seyya thAL iNaigaL
pErvinRi inRu peRuththum irAmAnusA – ini un
seeronRiya karuNaikku illai mARu therivuRilE                           –   81

Listen

Word by word meaning (given by maNavALa mAmunigaL)

enakku – to me (who)
sArvinRi ninRa – was without any attachment
thoNdu pattavar pAl – towards those who are subservient like shadow and lines of feet
adik keezh – to the divine feet
undhan – of your highness
thuNai  – which are beautiful as a pair
sOrvinRi – and they not having separation of mind towards some other matters,
due to giving birth to the thought in me that I am subservient only to such noble ones,
as said in ‘adiyArkku ennai At paduththa vimalan [amalanAdhipirAn – 1] (the emperumAn who is most pure, who can make me be devoted to His devotees)’, and, ‘adiyArrku At paduththAy [thiruppALLiyezhuchchi – 10](please make me subservient to your devotees), He being of the nature of associating those liked by Him to His devotees, of being in the state that except for those devoted to His devotees He would not give His divine feet, such –
arangan – periya perumAL’s
thALgaL – divine feet (which are)
seyya – reddish, as a match to the color of his divine body that is green
iNaigaL – and having beauty of being together,
inRu – now/today
peRuththum – (you made me) get (to such divine feet) in that way
pErvu inRi – (that I) never get separated from (such divine feet) at any time;
irAmAnusA – Oh emperumAnAr!
ini – having this becoming like so,
therivuRil – if we think about it
mARillai – there is no equal to the
seer onRiya – most admirable
karuNaikku –  grace
un – of your highness.

Or,

For ‘sORvinRi’ etc.  – it could also be read as: arangan seyya thAL iNaigaL – pErvinRi – undha thuNai adik keezh thoNdu pattavar pAl sArvinRi ninRa enakku – due to my concurrence for service to emperumAn I was staunch in holding on to the divine feet of emperumAn, but due to blemished thought  I did not concur to be subservient to His devotees and so I was not associated to those who serve your divine feet – now/today your highness has got that service/concurrence for me  – there is no equal to such grace of your highness;

pErvu – leaving
seer – strong/solid; also, beauty;
onRi – coming/being together
mARu – concurrence.
therivuRu – research/think about it.

vyAkyAnam

sOrvinRi undhan thuNai adikkeezh – As geethAchAryan divined – ‘mayichAnanya yOgEna bhakthi: avyapichAriNee [SrI bhagavath gIthA]’ (thinking of something else in the mind other than me is corruption of mind), mind not deviating towards some other matter (than emperumAnAr!);

as said in ‘kruthvA madhyamayeem thanum – magnAn udhdharathE lOkAn kAruNyAch chAsthra pANinA’ (SrIman nArAyaNan incarnates as AchAryan for the uplifting of worldly people, using SAsthram in His hands), under that which is having the beauty of togetherness, that is, the divine feet of You who lift everyone up from the ocean that is this material world;

thoNdu pattavar pAl – towards those who are subservient like shadow and lines of feet, (to such divine feet of yours);

as said in ‘yushmath pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurugEnamukAdhya pumsAm [yathirAja vimSathi – 3]’, towards such noble ones devoted to you;

( kUrAdhinAtha: ) kUraththAzhvAn

sArvinRi ninRa – not having association with them;

enakku – from time eternal till the time of surrendering to emperumAnAr, not knowing the meaning of ‘thasmAth mathbhaktha bhakthAScha pUjaneeyA viSEshatha: [SrI bhagavath gIthA](So, my devotees and their devotees are to be worshiped like I am worshiped),  I who was being ‘nanamEyam ’ ((rAvaNan saying) I will not fall towards His feet even when falling dead), and so was adverse; to me of such stature;

arangan seyya thAL iNaigaL – Like a mother who shows her child who due to sickness got disinterested in life sustaining and enjoyable food, to an expert who cures by medicine, as said in ‘mama math bhaktha bhakthEshu preethirabyadhikObhavEth’ (My love is more towards devotees of my devotees), and ‘adiyArkku ennai At paduththa vimalan [amalanAdhipirAn – 1](the pure One who can make me subservient to His devotees), and, ’un adiyArkku At paduththAy [thiruppaLLiyezhuchchi – 10](Please make me subservient to Your devotees),

being very loving towards His devotees, being an expert who knows how to make His loved ones to be subservient to His devotees for ‘Ezh AtkAlum [thiruppallANdu – 3]’ (for generations),  as said by ‘chediyAr vinaigaL theer marundhE [thiruvAimozhi – 6.10.7]’ (~ Oh the medicine that cures the dense karmas), and ‘marundhE nangaL bhOga magizhchchikku [thiruvAimozhi – 9.3.4]’ (~emperumAn who is the medicine is also our enjoyment),  such periya perumAL who graces the removal of bad karmas that does not give concurrence to subservience towards emperumAn and towards His devotees – His divine feet having the redness in matching contrast to the divine (green) body of emperumAn, and having the beauty of being together – such divine feet of emperumAn;

pErvinRi to never leave (such divine feet);  pErvu – leaving;

inRu peRuththum – now, (you) made me get the great benefit of being subservient (to Him) like a shadow and lines of feet; enabling such benefit;

irAmAnusA – Oh! such emperumAnAr!

ini un seer onRiya karuNaikku – As said in ‘upAyEnathu yachchakyam nathachchakyam parAkramai: [dharma SAsthram]’ (~ using expertise, but do not use inappropriate tools to show your greatness), having the expertise; as said in ‘thvath dhAsa dhAsa gaNanA charamAva dhauya: thath dhAsa dhAsaika rasathA avirathA mamAsthu [yathirAja vimSathi – 16](~ wish to be always interested in serving the last of series of hierarchy of servants of your devotees), after correcting me to be in the stage of prathama parvam (devotion to emperumAn) which is the entry state for the stage that is ultimately wished for, that is charama parvam (devoted to devotees) – for your grace that is of great glory, which made me get this devotion towards emperumAn;

seer – beauty, also greatness;

onRi – being together; along with;

therivuRil – if we thought about it well,

mARu illai – there is no equal;

Since it is said ‘sidhdhirbhavathivA nEthi samSaya: achyutha sEvinAm’ (those surrendered to achyuthan’s (emperumAn’s) divine feet would always have uncertainty whether they would get liberated)even the beautiful grace of ‘then arangar would not equal that of emperumAnAr, is the thought running in amudhanAr’s mind, you see!

Since it is said ‘nasamSayasthu thath bhaktha paricharyArathAthmanAm’ (there is no uncertainty about liberation for who love to do services to His devotees) this meaning is achieved;

mARu equal / substitute;

Or,

When read as – ‘arangan seyya thAL iNaigaL(il) – pErvinRi, – sOrvinRi unthan thuNai adikkeezh thoNdu pattavar pAl  sArvinRi ninRa enakku – inRu peRuththum irAmAnusA – un seer onRiya karuNaikku – thirivuRil – mARu illai’ – due to my concurrence for service to emperumAn I was devoted to the divine feet of periya perumAL, but due to being proud of it, not knowing the wonderfulness of His devotees , I was not associated to those who serve your divine feet – now/today your highness has enabled that service/concurrence in me  – for such unmatched grace of your highness, if we analyze it, there is no one equal to that.

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

sOrvinRi undhan thuNai adi keezh… enakku – By this amudhanAr thinks about his previous state. By ‘undhan’ it shows the attained association with emperumAnAr, and ‘thuNai adi’ the enjoyable quality of those divine feet.  ‘adi keezh’  shows being of service under the feet like shadow and lines under the feet.

Like how shadow and lines under feet always stay with the feet, and is not useful for anything else, being under the divine feet of emperumAnAr itself is considered as the destiny and so not doing it for any other benefit – such are the devotees of emperumAnAr.

Since such devotees would do service with love, it is shown with ‘sOrvinRi thoNdu pattavar’.  sOrvu – separation/deviation.  Separation in mind is about focusing on something else.

Since it is done with love, it is said in ‘thoNdu pattavar’ (being of service) and not ‘thoNdu seybavar’ (doing service); their identity is that they serve out of love – their identity is not based on their clan or lineage.

Being associated with such devotees was not present before in me – laments amudhanAr.

emperumAnAr made me understand that this AthmA belongs to such devotees.

Due to being subservient to the devotees, arangan’s divine feet was possible to be available by Him.

Because of that association with Him made possible by emperumAnAr, He enriched in me the devotion towards His devotees.

– – – – –

Translation: raghurAm SrInivAsa dasan

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జ్ఞానసారము

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

arulalaperumalemperumanar-svptraruLALa perumAL emperumAnArsrIvillipuththUr

mamunigal-vanamamalai-closeupmaNavALa mAmunigaLvAnamAmalai

వ్యాఖ్యాన మూలము –   శ్రీమద్ మణవాళ మామునులు యొక్క వ్యాఖ్యానము ఆధారంగా శ్రీ అరుళాళ మామునిగళ్ రచించిన  జ్ఞాన-ప్రమేయ సారమునకు ,శ్రీ అరుళాళ ప్పెరుమాళ్ ఎంబెరుమానార్ల వంశములో అవతరించిన శ్రీవిల్లిపుత్తూర్ శ్రీ.ఉ.వే. శ్రీనివాసా చార్యులచే తమిళములో  సులభ శైలిలో రచింపబడినది ఈ గ్రంథము.

vk-srinivasacharyar కీర్తి శేషులు శ్రీ.ఉ.వే. శ్రీనివాసా చార్యులు (31వ పట్టము) శ్రీమత్ ఉభయవేదాంత విద్వాంసులు తిరుమలై వింజిమూర్ కుప్పన్ అయ్యంగార్ (కుప్పుస్వామి తాతాచార్యులు)స్వామి కుమారులు.

ఈ   తమిళ వ్యాఖ్యానము శ్రీ.ఉ.వే. కుప్పుస్వామి తాతాచార్యుల 100వ తిరునక్షత్ర సందర్బముగా 2003, మీనమాసము ఉత్తరాషాడ నాడు ప్రచురించబడినది.

శ్రీ.ఉ.వే. శ్రీనివాసా చార్యుల కుమారులు శ్రీ.ఉ.వే. వి.యస్. వేంకటాచారి స్వామివారు ప్రస్తుతము శ్రీవిల్లిపుత్తూర్ తిరుమాళిగలో 33వ పట్టమును అలంకరించియున్నారు. వీరు తిరుమలలో శ్రీకుప్పన్ అయ్యంగార్ మంటపమని ప్రసిధ్ది గాంచిన అరుళాళ మామునుల సన్నిధిలో అనేక కైంకర్యములను చేస్తున్నారు. వీరి మంగళాశాసనములతో ఈగ్రంథము వెలువరించబడినది.

అడియేన్ ఇందుమతి రామానుజదాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2014/11/gyana-saram-english/

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thiruvAimozhi – 4.5.10 – uNdum umizhndhum

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

Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, AzhwAr enjoys the sweetness of his own pAsurams and says “Those SrIvaishNavas who are dear to emperumAn, How joyful they will be on hearing these pAsurams!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I am fortunate to sing the praises of emperumAn who has heart-captivating activities for the protection of the entities he is pervading, for the pleasure of his devotees”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “Being capable of singing his praises to have all his activities contained in my words, not only did I serve in the apt matter [singing emperumAn‘s glories], I also brought happiness for SrIvaishNavas”.

pAsuram

uNdum umizhndhum kadandhum idandhum kidandhum ninRum
koNda kOlaththodu vIRRirundhum maNam kUdiyum
kaNdavARRAl thanadhE ulagena ninRAn thannai
vaN thamizh nURka nORREn adiyArkku inba mAriyE

Listen

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

uNdum – placed in [his] stomach  (during total deluge)
umizhndhum – (subsequently) spat out
kadandhum – measured and placed under his foot (to remove any thought of any other person being the owner)
idandhum – lifted up (during intermediary deluge, in the form of varAha)
kidandhum – (as said in “prathiSiSE mahOdhadhE:“, at the seashore) laid down
ninRum – stood (giving dharSan to the dhEvathAs after killing rAvaNa as said in “avashtabhya cha thishtantham“)
koNda – returned [to ayOdhyA] and accepted the throne
kOlaththodu – with that divine attire
vIRRirundhum – sat
maNam – daily festivities
kUdiyum – being united (with mother earth) and ruled over
kaNda – as visibly seen in these cases
ARRAl – his activities

(Without even seeking for the pramANam “pathim viSvasya“)
ulagu – world
thanadhE – subservient to him
ena – as praised by the whole world
ninRAn thannai – on sarvESvara who stood
vaN thamizh – the dhrAvida prabandham which is distinguished and practicable by all
nURka – to compile
nORREn – acquired the puNya (virtue) (of his acknowledgement);
adiyArkku – for the [pleasure of the] bhAgavathas who are his servitors

(this prabandham)
inba mAri – cloud which rains joy

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

emperumAn placed the world in [his] stomach, spat it out, measured it and placed it under his foot, lifted it up, laid down [as SrI rAma], stood [victorious against rAvaNa], returned [to ayOdhyA] and accepted the throne, sat with that divine attire, being united (with mother earth) and ruled over the world with daily festivities; as visibly seen in these cases, his activities showcase that the world is fully subservient to him; I acquired the puNya (virtue) (of his acknowledgement) to compile the dhrAvida prabandham which is distinguished and practicable by all, on sarvESvara who stood praised by all the world, for the [pleasure of the] bhAgavathas who are his servitors.

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

  • uNdum – Protecting the world by placing it in his stomach during total deluge.
  • umizhndhum – Releasing them outside so that they don’t get cramped inside his divine stomach forever.
  • kadandhum – When persons like mahAbali steal the earth like an eagle catching its prey, he crosses the boundaries and rescues it.
  • idandhum – When deluge consumes the earth, emperumAn assumed the form of mahA varAha and lifted up the earth from the walls of the aNdam (oval shaped universe of 14 layers).
  • kidandhum – As said in SrI rAmAyaNam yudhdha kANdam 21.6 “bAhum bhujagabhOgAbhamudhAyArisUdhana: | anjalim prAngmukha: kruthvA prathiSiSyE mahOdhadhE: ||” (SrI rAma, annihilator of his enemies, saluted the ocean facing east, placed his arm which resembles the body of a snake, as support/pillow for his head, laid down in front of the ocean), laid down in a posture which in itself will destroy lankA, like one ocean is angry with another, stayed in the seashore.
  • ninRum – He stood as said in SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabhya cha thishtantham dhadharSa dhanurUrjitham” (thArA saw SrI rAma who stood with the majestic bow).
  • koNda kOlaththodu vIRRirundhum – his presence as said in SrI rAmAyaNam ayOdhyA kANdam 99.25 “… utajE rAmamAsInam …” (SrI bharathAzhwAn saw SrI rAma wearing clothes of bark of tree, having matted hair etc in the hermitage). Alternatively, it explains – SrI rAma ruling over in the form of an emperor for 11000 years.
  • maNam kUdiyUm – As he protected SrI bhUmi dhEvi who is his divine companion, for those 11000 years, being united with her.
  • kaNda ARRAl … – We don’t need any pramANams (authentic texts) to establish his supremacy; just his personal command over the world is sufficient to understand that “this world is under his control”; when a person [farmer] ploughs the land, sows seeds in it, waters them and takes care of them [for a period of time], one can understand that “he is the owner”; AzhwAr himself says in thiruvAimozhi 6.3.5 “peydha kAvu kaNdIr perundhEvudai mUvulagu” (the three worlds (upper, middle and lower worlds) which are having great dhEvathAs like brahmA, rudhra et al, is the creation of thiruviNNagar emperumAn).
  • vaN thamizh nORka nORREn – I am blessed to sing thiruvAimozhi. vaN thamizh – udhAra (magnanimous); those who recite the pAsurams will be blessed with all benefits. Alternatively – though these pAsurams are ancient, due to being revealed through AzhwAr, they appear fresh and clear. SrI rAmAyaNam bAla kANdam 4.7 “chiranirvruththamapyEthath prathyakshamiva dharSitham” (Though this happened long ago, it appears as if it is happening now). kaNda ARRAl implies “This is visible in front of our own eyes”.
  • adiyArkku inba mAriyE – Aren’t these pAsurams sung to praise sarvESvara [yes]? They are also giving joy to SrIvaishNavas.
  • inba mAri – Cloud which showers happiness. Seeing how enjoyable this is for me, how enjoyable will this be for those who are favourable towards emperumAn? He himself said in thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNAch chol mAlaigaL sonnEn” (I have sung these garlands of words, to be drunk as nectar for the devotees).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 56

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

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Introduction

ALavandhAr says “Do I need all the glories of being born in a vaishNava’s residence? You should make me qualified such that when they see me, instead of pushing me aside, they should bestow their special mercy unto me, considering me as ‘He is mine'”.

sakruth thvadhAkAravilOkanASayA
thruNIkruthAnuththamabhukthimukthibhi: |
mahAthmabhir mAmavalOkyathAm naya
kshaNEpi thE yadhvirahO’thidhussaha: ||

Word by word meaning

yadh viraha: – the separation of those great vaishNavas
thE – for you
kshaNE api – even for a moment
athi dhussaha: – very intolerable
sakruth – once
thvath AkAra vilOkana ASayA – to the desire of seeing your divine form
thruNIkrutha anuththama bhukthi mukthibhi: – those who have great pleasures and liberation and consider themselves to be as good as a blade of grass
(thai:) mahAthmabhi: – (by those) great vaishNavas
avalOkyathAm – to be mercifully glanced by them
mAm naya – make me qualified

Simple Translation

Make me qualified to be mercifully glanced by those great vaishNavas, whose separation is very intolerable for you, those who have great pleasures and liberation and yet consider themselves to be as good as a blade of grass in comparison to just seeing your divine form once,

vyAkyAnam (Commentary)

  • sakruth thvadhAkAra vilOkanASayA – While one should be constantly having dharSan as said in yajur vEdham (mAdhyAhnika manthram) “paSyEma SaradhaSSatham” (let us see you for 100 years) and vishNu sUktham “sadhA paSyanthi sUraya:” (nithyasUris are always seeing emperumAn), ALavandhAr is saying “sakruth” (once) to indicate that to sustain oneself, just seeing once is all that is required. Also to indicate that to discard worldly enjoyment and liberation, just seeing emperumAn once is sufficient. nammAzhwAr [who was grieving in separation] said in thiruvAimozhi 8.5.1 “oru nAL kANa vArAy” (Just come and see me once). periya thirumozhi 4.9.1 “nammai orukAl kAtti nadandhAl nAngaL uyyOmE?” (Will we not survive if you present yourself to us once?).
  • thvadhAkAra vilOkana – Not stopping with enjoying emperumAn‘s svarUpam (true nature) and guNams (auspicious qualities), but those who are fully engrossed in the divine form which reveals both his nature and qualities [From this explanation, we can understand the importance given by our Azhwars/AchAryas for archAvathAra emperumAn].
  • vilOkana – Just seeing once is sufficient; we don’t need to go to the extent of embracing him etc as said in SrIvishNu purANam 5.18.2 “… sugAdam parishasvajE” (krishNa pulled akrUra with his divine hands and embraced him with great love).
  • ASayA thruNIkruthAnuththama bhukthi mukthibhi: – Need not even see; just the desire to see itself will make everything else look like a blade of grass. anuththama bhukthi: – the enjoyment of brahmA et al; anuththama mukthi: – paramapurushArtha lakshaNa mOksham (the eternal servitude to bhagavAn in paramapadham). As said in SrI rAmAyaNam ayOdhyA kANdam 17.10 “asmadhya hi bhukththair na: paramArthairalancha na: | yathA paSyAma niryAntham rAmam rAjyE prathishtitham” (We don’t want worldly pleasures like eating etc; we don’t want higher pleasures such as mOksham etc. For us, there is nothing better than seeing SrI rAma who is crowned and is coming in a procession”. vishNu dharmam 2.14 “… thvayApi prApthamaiSvaryam …” (Oh indhra! While it is true that you are a dhEva, I only worship the one who bestowed you such wealth). mahAbhAratham SAnthi parvam 195.6 “EthE vai nirayAsthAtha sthAnasya paramAthmana:” (Oh child! When you compare this heaven with the divine abode of paramAthmA, this heaven appears like hell).
  • mahAthmabhi: – By those who are praised by ISvara himself as in SrI bhagavath gIthA 9.13 “mahAthmanas thu mAm …” (but the great souls who are pure, know me and worship me without placing their mind in anything else) and in SrI bhagavath gIthA 7.19sa mahAthmA sa dhurlabha:” (Such large-hearted souls are rare to attain) and praised by AzhwArs as in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai” (the great souls who recite the names of the great lord).
  • mAm – Me who is having the taste for the ultimate goal.
  • avalOkyathAm – to be the target of their glance.
  • naya – Your highness who is omnipotent should make this happen.

emperumAn asks “Why are you greatly attached to and praying to be born as a worm in the residence and for the glance of my devotees instead of me?”, ALavandhAr replies “I, who am sApEksha (praying for something), can explain the reason for my attachment towards them. [But before that] Your highness who is complete in all manners naturally, should explain why separation from them is unbearable for you?”.

  • thE … – For you who is svatha:pUrNa (naturally complete) and avAptha samasktha kAma (one who has no unfulfilled desires). Even for a moment, not just intolerable but very intolerable. [pramANams are referred to highlight emperumAn’s attachment towards his devotees] SrI rAmAyaNam sundhara kANdam 66.10 SrI rAma tells hanumAn “chiram jIvathi vaidhEhI yadhi mAsam dharishyathi | na jIvEyam kshaNamapi vinA thAm asithEkshaNAm” (If sIthA can survive my separation for a month, she can survive for ever. Even for a moment I cannot bear the separation of sIthA who has black eyes); SrI rAmAyaNam ayOdhyA kANdam 97.8 “yadhvinA bharatham thvAm cha SathrugnanchApi mAnadha | bhavEnmama sukham kinchith bhasmasAth kuruthAm SikI” (Oh one who brings glories [lakshmaNa]! If there is any joy for me in the absence of bharatha, yourself and Sathrugna, let that joy be burnt into ashes); SrI rAmAyaNam AraNya kANdam 16.39 “samsmarAmyasya vAkyAni …” (I am reminded with those pleasing, sweet, heart-felt, nectar-like words of bharatha); SrI bhagavath gIthA 7.18 “… gyAnIthvAthmaiva mE matham” (All [four] of them are generous, but the gyAni is the one who sustains (me) – this is my principle); mahAbhAratham udhyOga parvam 74.27 “mama prANA hi pANdavA:” (pANdavas are my life); SrI rAmAyaNam yudhdha kANdam 41.4 “… kim kAryam sIthayA mama …” (What is the use of getting back sIthA, if something happens to you (sugrIva)?).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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