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Arththi prabandham hindi Other

आर्ति प्रबंधं – ११

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आर्ति प्रबंधं

<< पासुर १०

उपक्षेप

इस पासुरम में, मणवाळ मामुनि के कल्पना में श्री रामानुज उनसे एक प्रश्न करते हैं। “हे ! मणवाळ मामुनि ! आप  “निळळुम अडित्तारुमानोम (पेरिय तिरुवन्दादि ३१ ), “मेविनेन अवन  पोन्नडि (कण्णिनुन चिरुत्ताम्बु २) और “रामानुज पदच्छाया” (एम्बार के तनियन ) वचनों में चित्रित पारतंत्रियम (पारतंत्रियम एक गुण है जिस्से सेवक स्वामी पर संपूर्ण निर्भर है और स्वामी के  सेवक को अपने इच्छानुसार उपयोग करने पर भी, अपने स्वरूप ज्ञान के कारण, सेवक स्थिति से संतुष्ट रहता है )   के साकार रूपक भक्तों के स्थिति केलिए तरस्ते हैं। केवल वडुग नम्बि के जैसों केलिए ही हमारे संग यह संबंध सम्भाव्य है।” मणवाळ मामुनि उत्तर देते हुए कहते हैं , “हे श्री रामानुजा! आपसे अन्यत्र कोई भगवान को न जान्ने वाले वडुग नम्बि के स्थिति, अडियेन को दें।  उसके पश्चात, कृपया अडियेन का उपयोग किसी भी प्रकार कितनी भी समय केलिए, आपके इच्छानुसार करें।”  

पासुरम

उन्नैयोळिय ओरु दैवं मट्ररीया
मन्नूपुगळसीर वडुग नम्बि तन निलयै
एन्रनक्कु नी तंदु एतिरासा एन्नालुम
उन्रनक्के आटकोळ उगन्दु

शब्दार्थ

एतिरासा – हे ! एम्पेरुमानारे
नी तंदु – आपको दीजिये
एन्रनक्कु – मुझे (जो वडुग नम्बि के स्थिति केलिए तरसता हूँ )
निलयै – चरम पर्व निष्ठा (वह उत्तम स्थिति जिसमें गुरु को सर्वत्र मानते हैं )
मन्नु – नित्य / हमेशा
सीर – प्राप्त हुआ
पुगळ – श्रेय (और जिनका परिचय हैं )
वडुग नम्बि तन – वडुग नम्बि , जो
उन्नै ओळिय – आपसे अन्य कोई
ओरु दैवं मट्ररीय – आपके अलावा किसी और को न जानते थे और भगवान को भी बाधा समझते थे, क्योंकि आपके प्रति कैंकर्य में भगवान भी विघ्न हो सकते हैं।
आटकोळ उगन्दु – (हे ! एम्पेरुमानार ) कृपया संतोषी से अपने सेवा में अडियेन की उपयोग करें
एन्नालुम – हर समय और
उन्रनक्के – केवल आपके प्रति

सरल अनुवाद 

इस पासुरम में मणवाळ मामुनि श्री रामानुज से विनति करते हैं कि वे उनको वडुग नम्बि के स्थिति अनुदान करे। वडुग नम्बि श्री रामानुज के शिष्य थे जिन्हें अपने आचार्य से अन्य कोई भगवान की ज्ञान न थी।  मणवाळ मामुनि श्री रामानुज से विनति करते हैं की वे मामुनि को वडुग नम्बि की स्थिति अनुदान करे और अपने सेवा में उपयोग करें।  वे कहते हैं श्री रामानुज की नित्य  कैंकर्य करने से वे (मणवाळ मामुनि ) संतुष्ट रहेंगें।

स्पष्टीकरण

मणवाळ मामुनि कहते हैं , “हे ! यतियों (सन्यासियों ) के नेता ! कृपया वडुग नम्बि के स्थिति, अडियेन को अनुग्रह करें।”श्री रामानुज के शिष्य वडुग नम्बि, अपने आचार्य से अन्यत्र कोई भगवान को न जानते थे। श्रीरंगम के पेरिय पेरुमाळ को भी, श्री रामानुज के प्रति अपने कैंकर्य की बाधा समझते थे। पेरुमाळ और आचार्य दोनों से आश्रय चाहने वालों में से नहीं थे वडुग नम्बि।  वे श्री रामानुज को अपना सर्वत्र मानते थे और पेरुमाळ के दिशा में भी मुड़के नहीं देखते थे।  श्री रामानुज के प्रति अपनी अत्यंत भक्ति के कारण ही वे इस सर्वोत्तम पद में पूजनीय हैं। इसके आगे मणवाळ मामुनि कहते हैं , “तिरुवाय्मोळि २. ९. ४ में आळ्वार के वचन “एनक्के आटचेय एक्कालत्तुम”, के अनुसार कृपया अडियेन को अपने सेवा में ही नित्य उपयोग करें।  अडियेन आपके कैंकर्य मात्र ही हूँ, कृपया अपने संतुष्टि हेतु अडियेन की उपयोग करें।  जहाँ भी पधारें, अडियेन कि कैंकर्य अपनाये।”  

“मन्नु पुगळ सीर वडुग नम्बि निलै”  वचन को “ मन्नु निलै सीर वडुग नम्बि”, प्रकार भी ले सकते हैं। इससे “मन्नु निलै सीर” विशेषण “वडुग नम्बि” संज्ञा की होगी, अर्थात : चरम पर्व निष्ठा में स्थित वडुग नम्बि जो नित्य श्रेयसी हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-11/

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Other sthOthra rathnam

sthOthra rathnam – 48

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Introduction

ALavandhAr, thinking about his disqualification, set out to leave emperumAn but remained due to attachment [towards him], emperumAn says “Your surrender caused by my grace is the only remedy for your disqualification”, ALavandhar realises and thinks in the line of most confidential aspect of vEdhAntham “Yes, this surrender highlighting my emptyness is the only remedy for my disqualification which is the cause for all aparAdhams (faults)” and says “Out of your mercy only, kindly remove my sins and accept me”. Alternative explanation – Since he did not attain his goal when he desired for that, he condemns himself thinking “How can I, a samsAri (mundane person), desire for this?”, but remains there due to his attachment [towards emperumAn], prays to emperumAn “Your highness should remove all sins that delay the attainment of the goal for me”. Previously he left emperumAn seeing the ultimate greatness of emperumAn; here, he approaches emperumAn thinking about emperumAn’s ultimate simplicity.

aparAdhasahasrabhAjanam
pathitham bhImabhavArNavOdharE |
agathim SaraNAgatham harE!
krupayA kEvalamAthsamAth kuru ||

Word by word meaning

harE! – Oh my saviour who eliminates the sorrows!
aparAdha sahasra bhAjanam – being the abode of countless faults
bhIma bhava arNava udharE – in the terrible ocean of samsAra (material realm)
pathitham – fallen
agathim – without any refuge (other than you)
SaraNAgatham – me who declares to be surrendered unto you
kEvalam krupayA – only through your mercy
AthmasAth kuru – accept as yours

Simple Translation

Oh my saviour who eliminates the sorrows! I am the abode of countless faults, am fallen in the terrible ocean of samsAra (material realm), have no other refuge and declare to be surrendered unto you; by your mercy only, you should accept me as yours.

vyAkyAnam (Commentary)

  • aparAdha sahasra bhAjanam – Like you are the abode of countless auspicious qualities, I am the abode of countless faults. The word “aparAdham” indicates bhagavAn‘s anugraha (reward) and nigraha (punishment) based on one’s puNya (virtues) and pApa (sins). Thus, he reveals this principle of vEdham.
  • pathitham – I am calling out from this samsAram which instigates such sins. thiruvAimozhi 4.3.9 “koduvinaith thURRuL ninRu” (Staying in this terrible material realm).
  • bhima – For those who are realised, this realm is totally fearful. jithanthE 1.8 “aham bhIthO’smi dhEvESa samsArE’smin bhayAvahE” (Oh lord of nithyasUris! I am scared in this material realm).
  • bhavArNava – Cannot be comprehended and thus difficult to cross over. For those who are caught in this samsAram, vishNupOtham (the boat of lord vishNu) is the only means to cross over. nAchchiyAr thirumozhi 5.4 “vaikundhan enbadhOr thONi peRAdhuzhalginREn” (I am suffering due to not having the boat of SrIman nArAyaNa).
  • udharE – As said in thiruvAimozhi 3.2.2 “nin pal mA mAyap piRaviyil padiginRa yAn” (me who is fitting well in this material realm of yours), even I am difficult to reach for you.
  • pathitham – Fallen due to being pushed by karma.
  • agathim – Me who has no other refuge than you.
  • SaraNAgatham – Me who is denoted by the word SaraNAgatha (refugee).
  • harE – Oh one who is the natural eliminator of all the sorrows, due to being the well-wisher.
  • kEvalam krupayA – Instead of claiming any real desire in me [which could be the trigger for your grace], ALavandhAr is saying “Do it purely out of your grace, without any action from my side” as said in thaiththirIya bhruguvalli 10.5 “krupAmAthra manOvruththi:” (with the divine heart filled with grace).
  • AthmasAth kuru – Make me close to you. Accept me as yours.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 73

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Introduction (given by maNavALa mAmunigaL)

When those who saw amudhanAr becoming happy in these ways and ask – since you (now) possess intellect and love that help reach goal, can you not sustain by yourself? –  amudhanAr replies – Due to his qualities of generosity etc., he is the protector of all people in this world, and he advised about the true knowledge – there is no sustenance for me other than the destiny of remembrance of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – as amudhanAr becomes happy about how emperumAnAr due to his generosity placed him among the group of devotees, people near there asked – since you have got intellect and love towards them, can you not get liberated based on that? – amudhanAr replies – due to his generosity, and extreme kindness related to that, and with his calmness that helps in not getting angry when caring for all the people, he himself is the protector for one and all in this earth,  he advised true and distinguished knowledge – it is the reflecting of the fact that emperumAnAr is the protector that would get me liberated, and my intellect and love would not play a role in it.

vaNmaiyinAlum than mA thagavAlum madhi puraiyum
thaNmaiyinAlum ith thAraNiyOrkatku thAn charaNAy
uNmai nan gyAnam uraiththa irAmAnusanai unnum
thiNmai allAl enakkillai maRROr nilai thErndhidilE                     –   73

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Word by word meaning (given by maNavALa mAmunigaL)

than vaNmaiynAlum – By his generosity (which does not see (just the) greatness of meanings),
mA thagavAlum – and by his utmost kindness (which cannot bear to see the wrong paths (of the people)),
madhi puraiyum – like the moon which removes heat, and which gives delight,
thaNmaiyinAlum – by his coldness (pleasantness),
ith tharaNiyOrkatku – to the ones in this world, as said in ‘aRivinAl kuRaivilam [thiruvAimozhi – 4.8.5]’ (we do not have interest in those matters that are not liked by emperumAn),
thAn charaNAy – having himself as the protector
gyAnam uraiththa – advised the knowledge  (which is)
uNmai – true (pAramArthika).
nal – and distinguished;
irAmAnusanai – such emperumAnAr –
unnum – thinking of him as the protector –
thiNmai allAl – other than that as destiny,
maRROr nilai illai – there is no other sustenance,
enakku – for me.

vyAkyAnam

vaNmaiyinAlum –  By his generosity – which lifts everyone up from this material world without focussing on greatness of meanings (to be given to them), or the weakness of such people; his generosity  which made everyone one to drink and worship SrI pAdha theertham and divine feet (respectively) by establishing in SALagrAmam, and giving away to every one the most secret/sacred meanings of charama SlOkam (respectively); as said in ‘thathvEnaya: chith  achith eeSvara thath svabhAva bhOgApavargga thadhupAya gathIr udhAra:’ (explained thathva thrayam (sentient, non-sentient, and emperumAn), and about what is to be reached, how to reach it, what is experienced after reaching it, what is its nature, place, etc.), he authored SrI bhAshyam and other granthams and helped in every way;

by such generosity of his,

What instigated such generosity?  (it is his utmost kindness: )

than mA thagavAlum – As said in ‘Evam samsruthi chakrasthE brAmyamANEsva karmabhi: – jeevE dhu:kAkulE vishNO: krupAkApyubajAyathE’ (as people are stuck in the wheel of karma, they are involved in sadness , at some rare time for some people the grace of emperumAn falls on them), and in ‘santhaptha vividhai: dhu:kai: dhurvaSairEva mAdhibhi:’ (~ he is burning (suffering) due to various types of sadness, etc.),  and due to the utmost kindness of (emperumAnAr), of not being able to bear seeing such sorry state of worldly people who have fallen down and piled up in the pit that is this material world,

than mA thagavAlum –  it is not something that came and settled in, but is by nature (than), and is most (mA) distinguished, not able to bear someone’s sorrows is the kindness – by such beautiful grace of his;

salagramam_mudhaliyandan-sripadha_thirththam_15SrI pAdha theertham – SALagrAmam  (Photo courtesy Link)

madhi puraiyum thaNmaiyinAlum – Like the moon (madhi) which makes everyone feel pleasant,  by the great mercy for everyone’s happiness;   thaNmai – pleasant/cool.  purai –  greatness.

As said in ‘hari: dhu:kAni bhakthEbhya: hitha bhudhyA karOthisa: (emperumAn gives sadness to His devotees, to get them in correct path (unlike that emperumAnAr does not even give such sadness for correcting us); ,

– SasthrakShArAgni karmANi sva puthrAya yathA pithA’ (like father takes the stick to his son for correcting him (emperumAn also does the same) –  not doing just the good,  like how one would drink milk for disease of bile, emperumAnAr in all the ways is having  cold/pleasant state that is pleasant for everyone.

ith thAraNiyOrkatkuth thAn charaNAy – in these ways of qualities, what is said in ‘gurur mAthA’ (AchAryan is the mother), and in, ‘upAya upEya bhAvEna thamEva SaraNam vrajEth’ (One shall hold on to AchAryan’s divine feet as means and destiny), – by the saying of ‘svAbhimAnaththAlE eeSvarAbhimAnaththaik kulaiththuk koNda ivanukku AchArya abhimAnam ozhiya gathi illai [SrI vachana bhUshaNam]’ (due to his thinking of himself as great/ independent, he lost the hold of emperumAn, for such a person there is no refuge than the love of AchAryan) – (and so) emperumAnAr is grantor of liberation;

It is said too, ‘sa Eva sarva lOkAnAm udhdharththAnAthra samSaya:’ (the one who can lift everyone up from this material world (is emperumAnAr only) (said kUraththAzhvAn)), and, ‘thasmin rAmAnujAryE gururithicha padham bhAdhi nA anyathra thasmAth Sishta SrImath gurUNAm kulam idham akilam thasya nAthasya Sesha:’ (the word guru fits only emperumAnAr; it does not fit that well for others; so, all the clan of devotees are those who have surrendered to emperumAnAr);

uNmai nal gyAnam uraiththa –  correcting advise about the most noble/required/deep knowledge in the form of real truth, and means (His divine feet), and destiny (service for His happiness);  it is said too, ‘bhajEth sArathamam SAsthram rathnAkara ivAmrutham  – sarvathas sAramAdhathyAth pushpEbhya iva shad padha:’ (emperumAn ignored lowly items and got the most noble nectar from the ocean.  Bee would take only honey from flower, emperumAnAr gave us only the most important aspects).

irAmAnusanai unnum thiNmai allAl – other than the benefit/destiny of being with well determined state that it is only emperumAnAr who is the protector.

maRROr nilai thErndhidil . enakku illai – If we think about this very well, my knowledge and love, etc., are not there for me even a little (for getting to that state).

I who do not possess anything to get benefits, and who does not have any other saviour, my knowledge and love would not sustain me – and thus amudhanAr divines about his utmost dedication (to emperumAnAr).

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

vaNmaiyinAlum – add the ‘than’ to all the three words, that is ‘than vaNmaiyinAlum’, ‘than mAthagavAlum’, ‘than madhi puraiyum thaNmaiynAlum’.

vaNmai – giving the advise without withholding due to the greatness of its meanings – such generosity.

emperumAn helped with vEdham and SrI bhagavath gIthA which talk about not so most important/sacred meanings also, whereas emperumAnAr’s helps with the advice that contains only the most important/sacred meanings.

So his generosity is unique.

madhi puraiyum thNmai –  By advising about true knowledge he relieve people of their heat (from material world), and makes them understand about emperumAn’s qualities and thus makes them happy; similar to the moon which makes one calm and enjoy.

Even though emperumAn as a mother gives us in similar ways, but since He is having svAthanthriyam (independence), there may be some heat (due to our karmas); but since emperumAnAr does not have any svAthanthryam, his advice can be comforting only.

It is said as ‘sudar mA madhi pOl thAyAy aLikkinRa [periya thirumozhi – 7.1.9]’, where the moon is equated to mother in giving comfort; so it shows the quality of vAthsalyam.

So amudhanAr is thinking about three qualities of emperumAnAr – generosity, kindness, and affection. These are same as what is described of SrI ranga nAchchiyAr who is the mother for the world, as thought about by parASara bhattar in ‘audhArya kAruNikathASritha vathsalathva pUrvEshu [SrI guNa rathna gOSam].

thAn charaNAy – people of the world did not know to ask for help, nor did they have ability to feel sorry about it – so emperumAnAr by himself took up to be the protector of the world.

Since it talks being protector of the whole world, it shows there is no differentiation among the receivers.

uNmain nal gyAnam uraiththa – this shows that the protection given by emperumAnAr is his advices, and correcting the people based on that. uNmai gyAnam –  knowledge of what is , as is. nal gyAnam – knowledge that gives joy (because of giving us knowledge about emperumAn’s qualities).

irAmAnusanai .. thErndhidilE –  thinking about him who took himself up to be the protector, as the protector is the benefit/destiny, and I don’t have anything in me on which to base it, says amudhanAr.

– – – – –

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