Daily Archives: February 3, 2017

thiruvAimozhi – 4.4.2 – pey vaLai

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

Full series >> Fourth Centum >> Fourth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – the mother says “I cannot understand the actions of my daughter (parAnkuSa nAyaki) who has a divine form”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “She sees the ocean and sun which are related to him (bhagavAn) and becomes weak”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.


pey vaLaik kaigaLaik kUppip pirAn kidakkum kadal ennum
seyyadhOr gyAiRRaik kAttich chirIdharan mUrththi Idhennum
naiyum kaNNIr malga ninRu nAraNanennumannE! en
dheyva uruviRchiRumAn seyginRadhonRaRiyEnE


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

pey – adorned (after slipping many times)
vaLai – with bangles
kaigaLai – hands
kUppi – performing anjali (joined palms)

(looking at the noisy ocean in front of her)
pirAn – benefactor (for dhEvas who surrendered unto him)
kidakkum – resting (to befriend me)
kadal – ocean
ennum – says;

(appearing at the cessation of night)
seyyadhu – with reddish light
Or – unique
gyAiRRai – Adhithya (Sun)
kAtti – pointing with hands
sirIdharan – as said in “vidhyAsahAyavantham mAmAdhyastham sanAthanam“, one who is worshipped along with periya pirAttiyAr
mUrththi – form
Idhu – this
ennum – says;
naiyum –  becomes weak (since she was unable to approach and enjoy emperumAn who is SaraNya (refuge) and upAsya (worshippable))

(Due to such weakness)
kaNNIr – tears
malga – flowing
ninRu – stays
nAraNan – nArAyaNa (who is with natural relationship towards us)
ennum – says;
annE – Oh mother!
en – my
dheyva uruvil – having a divine spiritual form which is similar to that of the nithyasUris
siRu – childish
mAn – at youthful stage like a doe
seyginRadhu – actions
onRu – any
aRiyEn – don’t understand

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

Performing anjali with hands adorned with bangles, looking at the noisy ocean, she says “this is the ocean where the benefactor is resting”; pointing with the hands at the unique sun with reddish light, she says “this is the form of the one who is worshipped along with periya pirAttiyAr”; she becomes weak (since she was unable to approach and enjoy emperumAn who is SaraNya (refuge) and upAsya (worshippable)); she stays with tears flowing and says “nArAyaNa”; Oh mother! I don’t understand any of the actions of my daughter who is having  a divine spiritual form which is similar to that of the nithyasUris and is at a youthful stage like a doe.

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

  • pey vaLaik kaigaLaik kUppi – One who is having the form that is worshippable even by emperumAn, worshipped him herself. She adorned the bangles in her hands to be worshipped by him [i.e., she would not normally have bangles in her hands while in separation]. When she said “kadalvaNNan“, those bangles which were still falling, other than ones which had already fallen, remained [as she heard the name and gained strength]. She is suffering despite having brahmAsthram (the bangles, the ultimate weapon) in her hands. Like a brave soldier had fallen with his valorous anklet, she has fallen with her bangles.

When she was lying like this, she heard the noise of the ocean.

  • pirAn kidakkum kadal ennum – She is saying “emperumAn became great benefactor as he descended into the near-by ocean since had he just stayed in thiruppARkadal (milk ocean) he cannot arrive quickly to help eliminate my sorrow”.

In this manner, she spends the night listening to the noise of the ocean and in the morning sees the arrival of sun.

  • seyya … – In the morning, seeing the sun, she says “this is SrIdhara’s form”. For her to become bewildered, there was no need for similarity in all aspects, but just a small similarity is sufficient. When she saw the “prabhA and prabhAvAn” (sun’s rays and sun), she is reminded about the togetherness of SrI mahAlakshmi and SrIman nArAyaNan; SrI rAmAyaNam sundhara kANdam 21.15 “bhAskarENa prabhAyathA” (sIthA says – Like the sun’s rays which never get separated from the sun, I never get separated from SrI rAma).
  • naiyum – She became weak like a hungry child in front of the parents (mother and father) together. She became weak thinking “When purushakAra bhUthA (pirAtti who recommends our situation to perumAL) is with him and still not having fulfilled my desire, who will do purushakAram for me?”.
  • kaNNIr malga ninRu – Due to the weakness, her eyes became flooded with tears.
  • nAraNan ennum – Not having strength to say “SrIman nArAyaNan” like one would cry out “ammE“, washing her hands with the [overflowing] tears [When performing vaidhika activities, one will wash the hands and then perform the act, similarly, she is doing that] and called out “nArAyaNa“.
  • annE – Like saying “maithrEya!“, she is looking for a support for her.
  • en dheyva uruvil – Meditating upon sadhruSa padhArthams (similar objects) and sambandhi padhArthams (related objects), she acquired the radiance of nithyasUris [eternally free souls] who eternally enjoy bhagavAn;

but there is a difference between her and them,

  • siRumAn – [Unlike my daughter who is a very young child] they are ancient as said in yajur vEdham achchithram “purANA:” and thiruviruththam 2 “viNNAttavar mUdhUvar” (those elderly residents of paramapadham).
  • seyginRadhu onRaRiyEnE – I am unable to understand what she is starting and what she is ending.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 71

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Introduction (given by maNavALa mAmunigaL)

As amudhanAr requested in this way, emperumAnAr gave the nod, and by his extraordinary grace made amudhanAr’s intellect to be focused on him (emperumAnAr), and amudhanAr thinks about the parts he received due to that and becomes contented.

Introduction (given by piLLailOkam jIyar)

As he requested directly in this way, emperumAnAr agreed saying “that is correct, true” (okkum okkum), and by his special grace made amudhanAr’s faculties/senses to be set on him (emperumAnAr); amudhanAr looking at emperumAnAr’s divine face, says – Oh emperumAnAr! your highness having the generosity to spread the most sacred meanings! – addresses him like this, and merrily explains about how his mind is set on the divine feet of emperumAnAr, and how his love has increased  by getting involved in the enjoyableness of those divine feet, and how he is intent on emperumAnAr’s qualities and is involved in serving him, and about how his prior karmas have run away without trace after emperumAnAr taking him in.

sArndhadhu en sindhai un thAL iNaik keezh anbu thAn migavum
kUrndhadhu ath thAmaraith thALgaLukku undhan kuNangaLukkE
theerndhadhu en seygai mun sey vinai nee sey vinai adhanAl
pErndhadhu vaNmai irAmAnusA em perunthagaiyE                            –   71


Word by word meaning (given by maNavALa mAmunigaL)

vaNmai – (emperumAnAr) having the quality of generosity that does not see lowliness of the receiver or greatness of what is given,
em – and due to such generosity he made me as his,
irAmAnusA – Oh udaiyavar!
perunthagai – having such greatness!
en – my
sindhai – mind which is as said in ‘ninRavA nillA [periya thirumozhi – 1.1.4]’  (does not stay in one matter),
chArndhadhu – got fixated, like shadow and lines,
thAL keezh – under the divine feet
un –  of your, our lord,
iNai – which match each other;
ath thAmaraith thALgaLukku – towards those divine feet that are the most relished,
anbu thAn – the love, it,
kUrndhadhu – grew
migavum – without  bound;
en seygai – (since) my livelihood
un than –  being about doing things related to love for your qualities,
theerndhadhu – (my such livelihood) got itself dedicated
guNangaLukkE – to such qualities (of yours);
mun sey vinai –  my earlier karmas (deeds)
pErndhadhu – left like dismantling of a mountain
adhu vinaiyAl –  due to acts
sey – (you) performed by
nee –  you who is the remover of all such karmas.

There is no wish for anything else for me, is the abstract here.

nee sey vinai – is about his special grace.

When some recite it as ‘nee seyvana adhanAl’  – due to the acts of yours for removing my karmas.


vaNmai irAmAnusA – Like vAmanan who placed his divine feet on everyone without considering any difference between sages like vaSishta or the lowly ones,  like the rain that pours without differentiating between land and sea,

emperumAnAr being anAlOchitha viSEshAShEsha lOka charaNyar (~ not weighing the receiver, protects the world of such people), not seeing the lowliness of the ones receiving, and not considering the greatness of himself who is giving, gives away most sacred/secret meanings – Oh emperumAnAr having such generosity!

em perum thagaiyE – Oh! The supreme lord who due to that generosity has taken me (in writing) as your servant.

sArndhadhu en sindai un thAL iNaik keezhAlthough living in the same place as your highness, did not ever prostrate on your divine feet  – my mind was like ‘nanamEyam’ (rAvaNan saying would not fall on perumAL’s feet even when falling dying), mind which was wavering as said as ‘sanchalam hi mana’, and ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4] (mind which is fickle)’ – such state of my mind gave way, and reached your divine feet, the feet which are reachable by the noble ones who consider the wealth of brahmAn, rudhran, et al., as nothing, as said in ‘thruNeekrutha virinchAdhi’;

like how one who suffers from the scorching heat of sun would go under a tree having shadows and coldness,  since such comforts are present together in your divine feet, my mind got involved in the richness of it, got relieved from all the ways it suffered in this material world, and got fixated like an essential part of your divine feet, like shadow of and lines under those feet.

anbu thAn migavum kUrndhadhu ath thAmaraith thALgaLukku – My love toward your divine feet grew unbounded; your divine feet which are having the enjoyability of lotus flower with its qualities of beauty, fragrance, coldness, etc.,

unthan guNangaLukkE theerndhadhu en seygai – all these days I was involved in material aspects, and was adverse (to your divine feet) – my deeds have now become dedicated to your divine feet at all places, all times, and all situations as pushed by affection of due to my experience of love for you the lord.

utter generosity of emperumAnAr

jeeyar also prayed for this in the SlOkam – ‘nithyam yatheendhra thava dhivya [yathirAja vimSathi]’ (let my mind be ever involved in your divine body).

mun sey vinai nee sey vinai – As (emperumAnAr) prayed in ‘anAdhi kAla pravruththa anantha akruthya karaNa kruthya akaraNa bhagavath apachAra bhAgavatha apachAra asahya apachAra rUpa nAnAvidha anantha apachArAn Arabhdha kAryAn anArabhdha kAryAn kruthAn kriyamANAn karishyamANan cha sarvAn aSEshatha: kshamasva [SaraNAgathi gadhyam]’ (~please completely remove/forgive (my) sins of not doing what is required, doing what is forbidden, offenses towards You, your devotees, AchAryas, and all kinds of offenses, and in the deeds I have started to do and going to start in the future, being done, and be done in the future),

so all my sinful deeds were completely destroyed and went away, like dismantling of a mountain, due to the fruit of efforts of you who are contrary to my sinful deeds.

In ‘mun sey vinai’ there is no explicit mention of ‘my’ misdeeds.  It is not only the deeds of my own – the effects of sins of others also joined me as said in ‘dhivishatha:pApakruthyAm’ (~ when noble souls get liberated, any of their remaining bad karmas would get accumulated in to those who offended them).

Saying ‘nee sey vinai’ – is about the surrendering (prapaththi) of emperumAnAr towards divine feet of periya perumAL. jeeyar also divined this meaning in the SlOkam ‘kAla thrayEpi [yathirAja vimSathi 18]’ (my bad karmas done) all three times of day, (etc., all would go away only due to the medicine that is the prapaththi you performed during panguni uththiram)).

When recited as ‘nee seyvana adhanAl pErndhadhu’ – it shall mean that all my sinful deeds went away due to just the first glance of yours.

After this has happened, there is no other wants for me – is the meaning.

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

sArndhadhu … un thALiNaik keezh – There is no match comparing me who is after material aspects, and you who is the lord to be reached finally – so my mind getting into your divine feet cannot happen due to me – it is only due to your special grace.

anbu thAn … ath thAmaraith thALgaLukku – It was due to his grace my mind got attracted to your divine feet; wherwas love towards it happened by itself;

unthan guNangaLukkE theerndhadhu en seygai – Instead of just ‘un guNangaLukkE’, he says un than guNangaLukkE’, which implies that emperumAnAr’s such qualities are very special that applies to him only.  seygai – kainkaryam (service).

Services done due to the love that comes after experiencing emperumAnAr’s qualities – such services become dedicated to such qualities of emperumAnAr.

pERndhadhu – after seeing divine lotus feet of emperumAn, nammAzhvAr’s karmas left him (kaNdEn kamala malarp pAdham, kANdalumE viNdE ozhindha vinai AyinavellAm [thiruvAimozhi – 10.4.9];

madhurkavi AzhvAr’s karmas left him due to nammAzhvAr (paNdai val vinai pARRi aruLinAn)

here, amudhanAr’s karmas left him due to wonderful grace of emperumAnAr.

Due to your efforts, each of the aforementioned benefits happened for me:
nee sey vinai adhanAl – sArndhadhu en sindhai un thAL inAik keezh
nee sey vinai adhanAl – anbu thAn migavum kUrndhadhu
nee sey vinai adhnAl – undhan guNangaLukkE theerndhadhu en seygai
nee sey vinai adhnAl – mun sey vinai pErndhadhu

– – – – –

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ఉత్తరదినచర్య – స్లోకం – 2 – అధ గోష్టీం

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అధ గోష్టీం గరిష్టానాం అధిష్టాయ సుమేధసాం |
వాక్యాలంకృతివాక్యానం వ్యాఖ్యాతారం నమామి తం || 2

ప్రతి పదార్థం

అధ = యతిరాజ వింశతి రచించిన తరువాత
గరిష్టానాం = ఆచార్య స్థానమును పొందదగిన గొప్పదనము కలవారై
సుమేధసాం! = మంచి మేధస్సు  గలవారి
గోష్టీం = గోష్టిలో
అధిష్టాయ = చేరి
వాక్యాలంకృతివాక్యాని = శ్రీవచనభూషణములోని వాక్యములను
వ్యాక్యాతారం = వ్యాక్యానము చేయు వారై
తం = మణవాళ మామునులను
నమామి = నమస్కరిస్తున్నాను


ఇప్పటిదాకా గ్రంధనిర్మాణము గురించి చెప్పి ఇప్పుడు గ్రంధ స్వాధ్యాయములో మరొక మెట్టైన పూర్వాచార్య గ్రంధవ్యాఖ్యానము గురించి వివరిస్తున్నారు. గరిష్ట- అత్యంతం గురవః గరిష్టాః – ఉత్తమమైన ఆచార్యులు అన్న అర్థము. వీరు సుమేధసః .ఒక్కసారి వినగానే అర్థమును పూర్తిగా గ్రహించగలుగుట, అర్థము చేసుకున్న విషయమును మరవకుండా వుండుటను సుమేధా అంటారు.ఇలాంటి వారిలొ గరిష్టులెవరనగా కొయిల్ కందాడై అణ్ణన్ , వానమామలై జీయర్ మొదలైన అష్టదిగ్గజములనబడువారు.

మామునులు ఇప్పటిదాకా యోగములో పరమాత్మను రహస్యముగా అనుభవించారు.  దానిని విడిచి శిష్య గొష్థిలో చేరి వారికి శ్రీవచనభూషణములొని అర్థాలను వివరిస్తున్నారు . వచనభూషణములో అనేక వెలలేని రత్నములు పొదిగి రచించుట వలన దానికి ఆ పేరు వచ్చినది. పూర్వాచార్యుల వచనములు ఎక్కువగాను తమ వాక్కులు తక్కువగాను ఉంచి, చదువరులలో జ్ఞాన దీప్తిని వెలిగించే   విధముగా పిళ్ళై లోకాచార్యులు ఈ గ్రంధమును కూర్చారు .  అది పరమ గంభీరమైనదున దాని లోతులు అర్థమయ్యే విధముగా మామునులు శిష్యులకు బోధిస్తున్నారు. ఖండాన్వయము, దండాన్వ్యము, పద చ్చేదము, వ్యాకరణాంశములు అంతరార్దములు, అన్వయము మొదలగునవన్నీ బాగుగా చెప్పుటనే వ్యాఖ్యానము అంటారు. ఏదైనా ప్రశ్న ఉదయించినపుడు దానిని సహేతుకముగా జవాబులు చెప్పుట. ” సుమేధసః గరిష్టః ” అని కీర్తింపబడిన కొయిల్ అణ్ణన్ లాంటి వారికే బోధపడని శ్రీవచన భూషణమును మామునులు వివరిస్తున్నారు అనటము వలన ఆ గ్రంధము ఎంత లోతైన అర్థములతో కూడీనదో తెలుస్తున్నది. వారి మేధా విలాసము ఎంతటిదో బోధ పడుతుంది. వేదము, స్మ్రుతి,ఇతిహాసములు, పురాణములు, పాంచరాత్ర ఆగమములు, ద్రావిడవేదము మొదలైన గ్రంధముల సారమంతా శ్రీవచనభూషణములో ఇమిడి వున్నది. ఈ ఒక్క గ్రంధమును వివరిస్తే సకల గ్రంధముల సారామును చెప్పినట్లే అవుతుంది. అందువలన ఈ గ్రంధమును మామునులు శిష్యులకు వివరముగా చెపుతున్నారని అర్థము

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2016/09/uththara-dhinacharya-2/

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